VISHNU SAHASRANAAMA
PART 2
483 to 599
VISHNU SAHASRANAAMA-1
Jai Shankar
Today is the auspicious JANMA TITHI of our beloved Sadguru P.P. Shrimat Sadyojat Shankarashram Swamiji and I propose to
start a series on VISHNU SAHASRANAAMA with the blessings of Lord Bhavaishakara and the Guruparampara and, of course, your
best wishes.
The longest epic in the world, महाभारत, is hailed as the ‘fifth Veda’ (पञ्चम वेद). It expounds all about Dharma, Artha, Kaama and Moksha – the four primary goals of our life(पुरुषार्थ). It is said: “What is here in this book can be found elsewhere, what is not here is nowhere else(यदिहास्ति तदन्यत्र, यन्नेहास्ति न तत् क्वचित्).
It is a very bright lamp of wisdom lit by Maharshi Veda Vyasa(प्रज्वालितो ज्ञानमयः प्रदीपः), as one of the Gita Dhyaana-shlokaas puts it.
महाभारत is known as शत साहस्री because it has one lakh verses. While रामायण depicts the consequences of unbridled lust(काम) of RaavaNa and Bhagavata, of runaway anger(क्रोध) of Kamsa, महाभारत depicts the catastrophic fallout of Duryodhana’s greed
(लोभ). These three – काम, क्रोध and लोभ – are called the gateways to hell and they bring about our decadence, says Gita(त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभः तस्मादेतत् त्रयं त्यजेत्। Ch.XVI-21). Thus, our three great spiritual classics are eloquent commentaries on the havoc these three fatal flaws wreak in our life.
महाभारत is a treasure trove. There are many gems in it – Bhagavadgeeta, VishNu Sahasranaama(VSN), Sanatsujaateeya, Yaksha-PrashNa, Anusmriti, Bhishma-Stavaraaja, Gajendra-Moksha, Shiva Sahasranaama, ANu Geetaa etc.
Next to भगवद्गीता, it is VSN that has lingered long in our collective consciousness. Sang आचार्य शङ्कर in his भज गोविन्दम् – गेयं गीता नामसहस्रं ध्येयं श्रीपति रूपमजस्रम्। “Recite Geeta and VSN” – thus bade us our beloved Aachaarya. There are anthologies of 1000 Names of many deities in our tradition, but, VSN tops the popularity chart followed by LalitaSN.
No सहस्रनाम has so many commentaries as VSN. Aacharya Shankara(अद्वैत), Paraashara Bhatta(विशिष्टाद्वैत) and Maadhva commentators(द्वैत) have all been tempted to unravel the hidden meanings of VishNu’s thousand Names.
The version of VSN now in vogue is the one found in 149th chapter of अनुशासन पर्व of महाभारत. VSN is also found with some variations in some PuraaNaas like Padma PuraaNa.
As usual, dear Satish Kulkarni of Goregaon has set apart a webpage for this series.
V.RAJAGOPAL BHAT
12-11-2021.
VISHNU SAHASRANAAMA 284
483. सहस्रांशुः (Sahasraamshuh)
AS says: The rays of the sun etc are, indeed, His alone. So, He is primarily the Thousand-rayed.(आदित्यादिगता अंशवः अस्य इति अयमेव मुख्यः सहस्रांशु:.).(गीता 15-12 यदादित्यागतं तेजः…).
PB says: He is Omniscient(सर्वज्ञ). His knowledge is limitless. (सहस्रम् अपरिमिता: अंशव: ज्ञानानि अस्य इति सहस्रांशुः सर्वज्ञः).
MC say: The sun moves(सरति) with (सह) his myriad rays(अंशव:). Vishnu is the creator of sun, moon etc.(किरण प्रकाशादिभिः सह सरणात् सहस्रः। तादृशः अंशुः चण्डदीधितिः यस्मात् सः सहस्रांशु:।)(सूर्याचन्द्रमसौ धाता यथापूर्वम् अकल्पयत् says RgVeda 10-190-3). (तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति says MuNDaka Upanishad 2-2-10).
He moves with His excellences. As Vyasa, He classified the Vedic lore(into four) and,as Mohini, He apportioned the nectar. (गुणैः सहैव सरणात् सहस्र:, अंशयति वेदव्यासावतारे वेदं विभजतीति, मोहिन्यवतारे अमृतं विभजतीति वा अंशु:, अंशः विभजने).
His incarnations are innumerable and are particles of His nature.(सहस्रम् अंशव: स्वरूपांशभूताः अवताराः यस्य सः सहस्रांशु:।).
VISHNU SAHASRANAAMA 285
484. विधाता (Vidhaataa)
AS says: He specially(वि) upholds(धाता) the bearers of the earthly burden. These are the legendary serpent Shesha, the guardian elephants (गज) in all the directions(दिक्) and the mountains(भूधर)(विशेषेण शेष दिग्गजभूधरान् सर्व भूतानां धातृन् दधातीति विधाता).According to our PuraaNaas, the earth is supported and held in place by Aadi Shesha, the elephants in all directions(diggaja) and the mountains(भूधर).
PB says: Even Yama etc (who keep a watch over us) are subordinate to Him.(लोकहिताहिते
नियुक्ता: नियामका: यमादयः अपि तस्य अधीनत्वात् विधाता). गीता -X-29 यमः संयमताम् अहम्).
MC say: He is the creator of the universe.(समस्त जगद्विधानाद् विधाता).
He has created the four-faced Brahmaa(विदधाति चतुर्मुखमपि करोतीति वा) Shvetaashvatara Upanishad says: यो ब्रह्माणं विदधाति पूर्वम्…6-18).
He is unique(वि) and special, compared to the other upholders(like Shesha etc). (इतर धातृ विलक्षण इति यावत्).
He has no supporters or caretakers .
(विगतौ धातारौ अन्य धारक पोषकौ यस्मात् सः विधाता).
He has a bird(वि, Garuda) as His vehicle.(विः गरुडः धाता धर्ता वाहनं यस्य सः).
He is the upholder and caretaker of the bird(वि), Garuda.(वेः गरुडस्य धाता पोषकः विधाता).
गीता says: वैनतेयश्च पक्षिणाम् – 10-30. Garuda, born of Vinataa, am I, says the Lord. Garuda is one of His Vibhooti-s.
He specially looks after the wise and the enlightened.(वीनां ज्ञानिनां धाता विशेषतः धारक: पोषकश्च इति विधाता).
He specially looks after the strong and the sturdy(the Military class).(वं बलं येषाम् अस्तीति विनः बलिष्ठाः, तेषां विशेषतः धारक: पोषकश्चेति विधाता।).गीता says: बलं बलवतां चाहम्- 7-11.
485. कृतलक्षणः (Kritalakshanah).
AS says: He is the eternal consciousness.(नित्य निष्पन्न चैतन्यरूपत्वात्). All scriptures are by Him. (कृतानि लक्षणानि शास्त्राणि अनेन इति). He has the scar called Shrivatsa on His chest(श्रीवत्सलक्षणं वक्षसि तेन कृतमिति वा).The scar is due to a kick by the angry sage Bhrigu.
PB says: He spells out the marks of those who are dear and acceptable to Him.(उपादेयानां कृतलक्षणः). The Lord spells out the marks of His dear devotees in the 12th chapter of गीता – अद्वेष्टासर्वभूतानां etc – XII-13to 20).
MC say the above and add: He has laid down the characteristic properties of all things(flora and fauna) in the universe.(कृतानि लक्षणानि सकल पदार्थानां चिह्नानि येन सः कृतलक्षणः).
VISHNU SAHASRANAAMA 286
गभस्तिनेमि: सत्वस्थः सिंहॊ भूतमहेश्वरः।
आदिदेवो महादेवो देवेशो देवभृद्गुरुः।।65।। (8 Names).
486. गभस्तिनेमि: (Gabhastinemi)
AS says: In the middle of the wheel of rays,
galaxy(गभस्तिचक्र), He is the hub as the sun.(गभस्तिचक्रस्य मध्ये सूर्यात्मना स्थित इति गभस्तिनेमि:).
PB says: He is like the protective hub of the wheel consisting of thousands of planetary systems. (भास्वर सहस्रार चक्रस्य नेमिलक्षितः रक्षकः।).
MC say: Just as the hub of a wheel protects the spokes, He is the hub of all the luminaries that emit rays(गभस्ति). (नेमिः चक्रस्यान्तः यथा चक्रस्य अराणां आधारः तथा सर्व प्रकाशक पदार्थानाम् अपि गभस्तीनां किरणानाम् आधार इति गभस्तिनेमिः।).
He conduces the rays(गभस्ति) to the luminaries. (गभस्तीन् प्रकाशकपदार्थान् प्रति नयति प्रापयति इति). गीता says: यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत् तेजो विद्धि मामकम्। XV-12.
He is the support of the sun like the hub of the wheel.(गभस्तेः सूर्यस्य नेमिरिव आधारः गभस्तिनेमिः।).
He is the inspirer of the sun.(गभस्तिं सूर्यं नयति प्रणयति प्रेरयतीति गभस्तिनेमिः, गभस्ति किरणे सूर्ये इति कोशः).
The objective world(the knowable) is गो, He
illumines it, so He is गभस्ति. Like hub to the spokes, He is the support to all, so नेमिः, or He inspires all, so नेमिः। (गम्यते इति गो ज्ञेयपदार्थ समूहः, तं बभस्ति दीपयति इति गभस्तिः, भस भर्त्सन दीप्त्योः, अराणां नेमिरिव सकलभूतानाम् आधारो भवतीति नेमिः, अथवा नयति प्रणयति प्रेरयति इति नेमिः, गभस्तिश्चासौ नेमिश्च गभस्तिनेमिः।).
The Brihadaaranyaka Upanishad says: … यथा रथनेमौ च आराः (spokes) सर्वे समर्पिता: एवमेव अस्मिन् आत्मनि सर्वाणि भूतानि सर्व एत आत्मानः समर्पिता:।
VISHNU SAHASRANAAMA 287
487. सत्वस्थ: (Satvasthah)
AS says: He predominantly abides in SatvaguNa, which is luminous by nature.(सत्वं गुणं प्रकाशकं प्राधान्येन अधितिष्ठति इति सत्वस्थ:). He abides in all beings.(सर्वप्राणिषु तिष्ठतीति वा सत्वस्थ:).
PB says: He is in the hearts of the pure and the pious.(सत्वे हृदि स्थितत्वात् स सत्वस्थ: समुदीरितः).
MC say: The souls are called सत्व and He dwells within them.(सत्वानि जीवाः, तेषु तिष्ठतीति सत्वस्थ:). (जीवस्थो भगवान् विष्णुः क्षेत्रज्ञ इति गीयते).
He is in SatvaguNa and in the pure and the pious.(सत्वे सत्वगुणे साधुत्वे तिष्ठतीति सत्वस्थ:).
He abides in His own glory.(सत्वे स्वेमहिम्नि तिष्ठतीति).
The vital breath is सत्व and He is specially present in it.(सत्वम् असुः, तत्र विशेषतः तिष्ठतीति सत्वस्थ:).
He is in determination.(सत्वम् व्यवसायः निश्चयः, तत्र विशेषेण तिष्ठतीति सत्वस्थ:). गीता says: जयोऽस्मि
व्यवसायोऽस्मि सत्वं सत्ववताम् अहम् X-36).
488. सिंहः (Simhah)
AS says: He is brave like a lion(विक्रमशालित्वात् सिंहवत्)(in His incarnations like Rama, KrishNa etc).
PB says: To Yama etc who punish some, unaware that they are devotees of Hari, He
is furious and ferocious like a lion.(हरिभक्तान्
अविज्ञाय दण्डे प्रवणमानसान्। हिनस्ति च यमादीन् यः स सिंहः परिकीर्तितः।।).
MC say: At the time of dissolution, He annihilates all.(हिनस्ति सम्हारकाले सर्वं सम्हरतीति सिंहः).
He punishes the enemies of His devotees.(हिनस्ति दण्डयति स्वभक्तानां शत्रून् इति सिंहः).
By just remembrance, He wipes out all the sins. (हिनस्ति स्मरणमात्रेण समस्त पापानि इति सिंहः।).
In Narasimha Avataara, He was half-lion.(शरीरार्धेन सिंहाकारवान् सिंह:).
The ocean is His special manifestation.(सिन्धुं
विभूतिरूपेण हन्ति गच्छतीति सिंहः, सिं शब्दः सिन्धुवाची).
गीता X-24 सरसाम् अस्मि सागरः).
VISHNU SAHASRANAAMA 288
489. भूतमहेश्वरः (Bhootamaheshvarah)
AS says: He is the Great Lord of all beings and elements(भूतानां महान् ईश्वरः). Truly, He alone is the Supreme Lord(भूतेन सत्येन स एव परमो महान् ईश्वरः इति वा).
PB says: He is the Controller of Lords of beings like Brahmaa, Yama etc and He is also the Cause of creation of the world.(भूतेश्वराणां स ब्रह्मा यमादीनां नियंत्रणात्। कारणं जगतां यश्च स स्यात् भूतमहेश्वरः।।).
MC say: He is the Supreme Lord of the elements and the beings.(ईशेषु वरः ईश्वरः, महान् च असौ ईश्वरश्च महेश्वरः, भूतानां महेश्वरः भूतमहेश्वरः।).
He is full and perfect. He is the Supreme Lord. (भूतः पूर्णः, प्रभूतत्वाद् भूतनामा, भूतश्चासौ महेश्वरश्च भूतमहेश्वरः।).गीता XIII-23 उपद्रष्टा अनुमन्ता… महेश्वरः।
He is full(of सद्गुण), so भूतः, He is worthy of reverence, so महः, He is superior to lords like
Brahmaa, so ईश्वरः। (गुणप्रभूतत्वात् भूतः, पूज्यत्वात् महः, ईशेभ्यः ब्रह्मादिभ्यः वर इति ईश्वरः, भूतश्चासौ महश्चासौ ईश्वरश्च भूतमहेश्वरः।).
490.आदिदेवः (Aadidevah)
AS says: He accepts the entire creation (elements and beings) endearingly, so आदि and He is God, so देव।).(सर्वभूतानि आदीयन्ते अनेन इति आदिः, आदिश्चासौ देवश्च इति आदिदेव:).
PB says: He is there even before Brahmaa etc. (आदिदेवो हि भवति ब्रह्मादिभ्यो विशेषतः).
MC say: He lays down the causes for all sorts of effects.(आदिं सर्वेषां कार्याणां कारणं दीव्यति नियामकतया गच्छतीति आदिदेव:, दिवु गतौ). He regulates causality.
He is to be invoked in praise before doing all acts and actions.(आदौ सकलकार्याणां आरम्भे एव देवः स्तुत्यः आदिदेव:, दिवु स्तुतौ।). RgVeda(10-112-9) says: न ऋते त्वत् क्रियते किन्चनारे ।(“Without Thee, nothing can be accomplished.”). Also प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये।(“We should meditate in His very pleasant countenance to set at naught all obstacles”.)
He is one with(identified with) all endearingly, so आदिः, He is victorious, so देवः। (आदीयते अनेन सर्वम् आत्मीयतया इति आदिः सर्वस्वामी। दीव्यति विजयते सर्वोत्कृष्टो वर्तत इति देवः, दिवु विजिगीषायाम्, आदिश्चासौ देवश्च आदिदेव:).
He accepts the devoted offerings of devotees, so आदिः, He grants their wishes, so दे, हे is everywhere, so वः। (भक्तैः भक्तिपूर्वकम् दत्तम् आदत्त इति आदिः, तेभ्यः अभीष्टं ददातीति दे, सर्वत्र वर्तत इति वः।)
VISHNU SAHASRANAAMA 289
491. महादेवः (Mahaadevah)
AS says: He is glorious and worthy of our worship. Renouncing all else, He is radiant in His own Self, endowed with knowledge, Yoga and all marks of supreme lordship.(सर्वान् भावान् परित्यज्य आत्मज्ञानयोगैश्वर्ये महति महीयते, तस्मादुच्यते महादेवः।).
PB says: He plays with Brahmaa etc as if they are playthings like balls etc.(ब्रह्मादिभिः क्रीडनकैः कन्दुकादिभिरिव क्रीडति इति महादेवः।).
MC say: He is the most exalted among the gods.(महान् उत्तमः, महान्श्चासौ देवश्च महादेवः, देवोत्तमः इति फलितोऽर्थः।).
He is the most lustrous God.(महान् तेजस्वी चाऽसौ देवश्च महादेवः।).
He is the most adorable God.(महान् पूज्यश्च असौ देवश्च महादेवः।).
He is the most exalted by virtue of knowledge etc, so महः, He plays(दीव्यति) well(आ), so आदेवः। (ज्ञानादिना महत्वात् महः, आ सम्यक् दीव्यति क्रीडति इति आदेव:, महश्चासौ आदेवश्च महादेवः।).
He is praised well by the gods, who are themselves worthy of worship.(मह्यन्त इति महाः पूज्या: देवाः, तैः आ सम्यक् दीव्यते स्तूयत इति महादेवः।).
He is worshipped, so महान्, He is luminous, so देवः। (महीयते पूज्यत इति महान्। द्योतनात् देवः। महान्श्चासौ देवश्च महादेवः।).
He is a great giver, so महादे, He activates all, so वः। (महादातृत्वात् महादे, सर्वस्य वर्तनात् प्रवर्तनात् वः,
महादे चासौ वश्च महादेवः l).
492. देवेशः (Deveshah)
AS says: He is the Chiefton among the gods. (प्राधान्येन देवानाम् ईशो देवेशः।).
PB says: He engages Brahmaa etc in roles
appropriate to their capability.(ब्रह्मादीनां च देवेशो यथार्हंविनियोजकः।).
MC say the same as above, but, add the following:
He is the lord of the senses.(देवानाम् इन्द्रियाणाम्
ईशः देवेशः।). (देवसञ्ज्ञानि इन्द्रियाणि senses are called देव।).
The gods are strong and capable due to Him(His grace). (देवाः ईशाः समर्थाः यस्माद् सः देवेशः।).
The happiness sought by gods is due to Him.(देवानाम् इष्टम् अभिलषितं शं सुखं यस्मात् सः देवेशः।).
VISHNU SAHASRANAAMA 290
493. देवभृद्गुरुः (Devabhridguruh)
AS says: Indra looks after gods. So, Indra is Devabhrit. VishNu is ruling over Indra too, hence He is Devabhridguru. (देवान् बिभर्ति इति देवभृत् शक्रः, तस्यापि शासिता इति देवभृद्गुरुः।). He is the caretaker of gods and the Teacher of all streams of learning.(देवानां भरणात्
सर्वविद्यानां निगरणात् वा देवभृद्गुरुः।).
PB says: VishNu looks after Brahmaa, Indra, Yama etc, so He is Devabhrit. By imparting Vedic teaching to them, He is their Preceptor too.(ब्रह्मशक्रयमादीनां भरणात् देवभृत् स्मृतः। ब्रह्मेन्द्रवरुणादीनां गुरुः वेदोपदेशनात् ।।).
MC say: Brahmaa is Devabhrit since He looks after gods. Hari imparts Vedaa-s to Brahmaa, so He is Devabhridguru. (देवान् बिभर्तीति देवभृत् ब्रह्मा, तस्य वेदोपदेष्ट्रत्वाद् देवभृद्गुरुः।).
MC give more meanings exactly as above by simply replacing Brahmaa with Rudra, Indra and MukhyapraaNa Vaayu. I am not giving them here.
The senses are called देव and the soul endowed with senses is Devabhrit. VishNu is the Guru for the souls. (देवभृतां सेन्द्रीयाणां जीवात्मनाम् गुरुः देवभृद्गुरुः)(देवाः इन्द्रियाणि).
Vyasa is looked upon as an incarnation of VishNu(केशवं बादरायणम्). Likewise, we hail Shri KrishNa as World-Teacher(कृष्णं वन्दे जगद्गुरुम्।).
The devotees cherish God in their hearts, so they are devabhritah, VishNu is their Guru. (देवं हृदये बिभ्रतीति देवभृतः भक्ताः, तेषां गुरुः देवभृद्गुरुः।).
VISHNU SAHASRANAAMA 291
उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः ।
शरीरभूतभृद्भोक्ता कपीन्द्रो भूरिदक्षिणः।।66।।( 9 Names)
494. उत्तरः (Uttarah)
AS says: He has risen above the bondage of
संसार, the cycle of birth and death (जन्मसंसार
बन्धनादुत्तरतीति उत्तरः). He is most exalted, He is above all.(सर्वोत्कृष्ट इति वा).
PB says: He lifts us up from calamities.(आपदुत्तरणात् योऽसौ उत्तरेति प्रकीर्तितः।).
MC say: He is exceedingly superior.(अतिशयेन उद्गत इति उत्तरः).
He is above all sins.(सर्वपापोद्गतत्वात् उत्तरः).
He makes us tide over संसार.(अस्मान् संसाराद् उत्तारयति इति उत्तरः).
495. गोपतिः (Gopatih)
AS says: He tended the cattle sporting the role of a cowherd(as KrishNa). (गवां पालनात् गोपवेषधरो गोपति:). He is the Lord of the earth(गो). (गौर्मही, तस्याः पतित्वाद् वा).
PB says: He is the caretaker of Vedaa-s which are composed in several metres.(छन्दोभाषावेदवाचां निर्वाहात् गोपति: स्मृत:).गो has several meanings, one of which is वाक् (speech).
MC say the same as above, but, add the following:
He is the custodian of knowledge.
(गोः ज्ञानस्य पतिः पातीति पतिः).
He is the Lord of speech,.(गोः वाचः पतिः गोपतिः).
He is the Lord of Heaven.(गोः स्वर्गस्य पतिः गोपतिः).
He is the Lord of rays(of all luminaries). (गवां
किरणानां पतिः गोपतिः).
He is the Lord of directions.(गवां दिशां पतिः गोपतिः).
He leads the eligible to sadgati and He is the Lord.(योग्यान् सद्गतिं गमयति इति गौः, गौश्चासौ पतिश्च गोपतिं).
He is All-knowing, so Gau, He protects all, so pati.(गच्छति सर्वम् अवगच्छति इति गौः, पाति सर्वं रक्षतीति पतिः, गौश्चासौ पतिश्च गोपतिः ।).
VISHNU SAHASRANAAMA 292
496. गोप्ता (Gopta
AS says: He takes care of all beings and protects the world. (समस्तभूतानि पालयन् रक्षको जगतः).
PB says: He safeguards all learning(arts and sciences). (पालनात् सर्वविद्यानां गोप्ता इति परिकीर्तितः।).
MC say: He protects all, protects everything. (गोपायति सर्वं रक्षतीति गोप्ता, गुपू रक्षणे).
He conceals Himself with His माया। (गोपयति स्वम् आत्मानं मायया संवृणोतीति गोप्ता, गुप गोपने). गीता VII-25 नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
497. ज्ञानगम्यः (Jnaanagamyah)
AS says: He is sttained by Jnaana, neither by Karma(rituals) nor a combination of rituals and knowledge. (न कर्मणा न ज्ञानकर्मभ्यां वा गम्यते किन्तु ज्ञानेन गम्यत इति ज्ञानगम्यः।).
PB says: He is attained by Paraa Vidyaa (Higher Knowledge, Upanishadic learning).
(परया विद्यया वेद्यो ज्ञानगम्य इति स्मृतः).
MC say: He is attained by direct realisation.
(ज्ञानेन स्वापरोक्षज्ञानेनैव गम्य: प्राप्यः ज्ञानगम्यः।).
He is attained by the Enlightened.(ज्ञानिभिर्गम्यत्वात् ज्ञानगम्यः।).
VISHNU SAHASRANAAMA 293
498. पुरातनः (Puraatanah)
AS says: He is not limited by time and has been in existence even before. (कालेन
अपरिच्छिन्नत्वात् पुरापि भवतीति पुरातनः.)
PB says: In every epoch, He imparts learning. (विद्याप्रद्योतनात् योऽसौ प्रतिकल्पं पुरातनः।).
MC say: He is ancient(पुराऽपि भवतीति पुरातनः).
To abodes like VaikuNTha, He keeps going.
(पुरेषु वैकुण्ठादिषु आतनं गमनं यस्य सः पुरातनः).
To abodes like bodies, He keeps going.(पुरेषु
देहेषु आतनं गमनं यस्य सः)(during His अवतार phase).
In the city called cosmos(universe), He is
all-pervasive.(ब्रह्माण्डाख्ये पुरे आ सम्यक् तनोतीति
पुरातनः।).
He is full of auspicious attributes, so पुरः, He is all-pervasive in space and time, so आतनः।
(पिपर्ति गुणैः पूर्णो भवतीति पुरः, पृ पालनपूरणयोः, आ तनोति देशतः कालतश्चेति आतन:, पुरश्चासौ आतनश्च पुरातनः।).
He looks after all, so पुरः, He spreads out Himself(as the cosmos), so आतन:। (पिपर्ति सर्वं
पालयतीति पुरः , पृ पालन पूरणयोः, आ तनोति स्वात्मानं विस्तारयतीति आतन:, पुरश्चासौ आतनश्च पुरातनः।).
The entry of the souls into the bodies is due to Him.(पुरेषु शरीरेषु आतनं जीवात्मनां गमनं यस्मात् सः पुरातनः).
VISHNU SAHASRANAAMA 294
499. शरीरभूतभृत् (Shareerabhootabhrit)
AS says: As the vital breath, प्राण, He upholds the elements which have brought about the body.(शरीरारम्भकभूतानां भरणात् प्राणरूपधरः शरीरभूतभृत्).
PB says the same as AS.(शरीरभूततत्वजातं बिभर्तीति शरीरभूतभृत्).
MC say: Like the body, He also upholds the cosmic elements(पञ्च महाभूतानि). (शरीरमिव भूतानि शरीरभूतानि, तानि बिभर्तीति शरीरभूतभृत्).
He upholds the souls encased in the bodies.
(शरीरेषु भवन्तीति शरीरभूताः जीवात्मानः, तान् बिभर्तीति
शरीरभूतभृत्).
The earth is His body. He takes care of the souls therein.(शरीरं पृथिवी, तस्य भूतानि बिभर्तीति
शरीरभूतभृत्।).Brihadaaranyaka Upanishad says: यस्य पृथिवी शरीरम्, यः पृथिवीमन्तरो यमयति 5-7-3).
He upholds the senses within our bodies.(शरीरे भूतानि विद्यमानानि इन्द्रियाणि बिभर्तीति शरीरभूतभृत्।).
The sky is visualised as His body. He upholds it.(“आकाशशरीरं ब्रह्म”(तैत्तिरीय उपनिषद् 1-14) इत्युक्ते: स्वशरीरमिव विद्यमानं भूतम् आकाशात्मकं बिभर्तीति शरीरभूतभृत्).
He punishes the wicked. He inspires all, so He is शरीर, He takes care of the liberated, so भूतभृत्. (दुष्टान् शृणाति सर्वान् ईरयति इति शरीरः, भूतान्
समृद्धान् मुक्तान् बिभर्तीति च भूतभृत्, शरीरश्चासौ भूतभृत् च शरीरभूतभृत्।).
VISHNU SAHASRANAAMA 295
500. भोक्ता (Bhoktaa)
AS says: He takes care of us(पालकत्वाद् भोक्ता).He is revelling in supreme bliss (परमानन्दसन्दोहसम्भोगाद् वा).
PB says: He is the recipient and enjoyer of the offerings to gods and the manes(departed souls).(हव्यं कव्यं च यो भुङ्क्ते स भोक्ता परिकीर्तितः।).
MC say: During dissolution(pralaya), He devours everything.(प्रलये सर्वं भुङ्क्ते इति भोक्ता).
ब्रह्मसूत्र 1-2-9 अत्ता चराचरग्रहणात्।
He experiences always His own nature.,(भोक्ता स्वस्वरूपं सर्वदा भुङ्क्ते अनुभवतीति भोक्ता).
501.कपीन्द्र: (Kapeendra).
AS says: Kapi here means Boar and Indra means God. The Boar-Incarnation is refered to.(कपिश्चासौ इन्द्रश्च इति, कपिर्वराहः, वाराहं वपुरास्थितः
कपीन्द्र:). This name may also refer to Rama, the , Supreme Lord of monkeys.(कपीनां वानराणाम् इन्द्रः कपीन्द्र: राघवो वा).
PB says: The gods had become monkeys(during the incarnation of VishNu as Shri Rama) and He became their Lord.(कपिरूपं प्रपन्नानां देवानाम् इन्द्रः कपीन्द्र:).
MC say: He ‘drinks’ (enjoys) (His own) bliss exceedingly, so कपिः, He is the Lord, so इन्द्रः। (कं सुखम् अतिशयेन पिबतीति कपिः, परमैश्वर्याच्च इन्द्रः, कपिश्चासौ इन्द्रश्च कपीन्द्र:).
He is happiness, so कम्, the world is looked after by Him, so पि:, He is the Lord, so इन्द्रः।
(सुखरूपत्वात् कम्, पाल्यते जगदनेन इति पि:, कं चासौ पिश्च कपिः, कपिश्चासौ इन्द्रश्च कपीन्द्र:).
He ensures the happiness of the souls, so कपिः, To the devotees, He gives ‘this'(their wish), so इन्द्रः। (कं जीवात्मनां सुखम्, तत् पाल्यते अनेन इति कपिः, इदम् अभीष्टं राति ददातीति भक्तेभ्यः इति इन्द्रः, कपिश्चासौ इन्द्रश्च कपीन्द्र:।).
The liberated souls intent on ‘drinking’ (rejoicing in) the bliss (of Moksha) are Kapi. He is their Lord. (कं सुखं पिबन्तीति कपयः मुक्ताः, तेषाम् इन्द्रः कपीन्द्र:।).
Hanuman became so powerful, thanks to His grace.(कपिर्हनुमान् इन्द्रः समर्थो येन इति कपीन्द्र:।).
We have crossed 500, so, let us celebrate
With Mugdha Vaishampayan singing
VishNumaya Jaga(विष्णुमय जग).
We have traversed half the journey. We began on 12-11-2021(Janma Tithi of P.P.
Shrimat Sadyojat Shankarashram Swamiji)
and, hopefully, by His grace, we should be able to conclude by 13-11-2023.
VISHNU SAHASRANAAMA 296
502. भूरिदक्षिणः (BhooridakshiNah)
AS says: To set an example in observing Dharma, He(as राम etc) performed sacrifices where giving away plenty of DakshiNaa was an essential feature.(भूरयः बह्व्यः यज्ञदक्षिणा: धर्ममर्यादां दर्शयतो यज्ञं कुर्वतो विद्यन्त इति भूरिदक्षिणः।).
PB says: (As Rama, KrishNa etc) He performed major sacrifices like Ashvamedha and disbursed plenty of gifts(monetary or otherwise).(हयमेधादिभिः यज्ञे यजमान: भूरिदक्षिणः).
MC say: He is a very liberal donor.(बहुदाता भूरिदक्षिणः). Can we count His blessings? It is said: God gives and forgives,but, man gets and forgets! अनन्तहस्ते कमलाकराने देतां किती घेशिल दो करानें! (When VishNu is showering you with His gifts with innumerable hands, oh, how much can you gather with your just two hands?)
He is ever expanding exceedingly.(भूरि प्रभूतं दक्षते वर्धत इति भूरिदक्षिणः, दक्ष वृद्धौ।). He is perpetually expanding as this variegated universe.
He makes Brahmaa efficient in the task of creation.(भूरिं चतुर्मुखं दक्षयति सृष्ट्यादौ इति).
He makes Rudra efficient in the task of dissolution.(भूरिं रुद्रं सम्हारादौ दक्षयति इति).
The मेदिनी dictionary gives several meanings of भूरि (भूरिर्ना वासुदेवे च हरे च परमेष्टिनि इति मेदिनी).
He is very efficient (in creation, maintenance and dissolution). (भूरिदक्षिणः बहुकुशलः).
दक्षिणा is an Upadesh by the Guru(दक्षिणा ज्ञानसंदेशः – Bhaagavata 11-19-39). By incarnating as Vyaasa etc, He has blessed us with plenty of Upadesh.(भूरि प्रभूता दक्षिणा ज्ञानसंदेश: वेदव्यासाद्यवतारेषु यस्मात् सः भूरिदक्षिणः।).
As Veda Vyaasa, He was the recipient of plenty of(bhoori) gifts from PaaNDavaas at the conclusion of Ashvamedha Yaaga.(पाण्डवानां अश्वमेधयागावसाने भूरि: प्रभूता दक्षिणा यस्य वेदव्यासात्मकस्य सः भूरिदक्षिणः।).
VISHNU SAHASRANAAMA 297
सोमपोऽमृतपः सोमः पुरुजित् पुरुसत्तमः।
विनयो जयः सत्यसन्धो दाशार्हः सात्वतां पतिः।।67।।(10 Names).
503. सोमपः (Somapah)
AS says: As the deity invoked in Yajna, He imbibes(pibati) the Soma juice.(सोमं पिबति सर्वयज्ञेषु यष्टव्य देवतारूपेण इति सोमप:). Setting an exemple in pursuing Dharma, He himself( as Rama, KrishNa etc) imbibes Soma.(धर्ममर्यादां
दर्शयन् यजमानरूपेण सोमं पिबति इति वा).
PB says the same as AS above. During Ashvamedha, He imbibed Soma.(हयमेधे सोमपीथी
सोमपः परिकीर्तितः।).
MC say the same as above, but add as under:
He cherishes love for the spiritual seekers.
(सोमं साधकानां मनः पिबति, तत्र प्रीतियुक्तो भवतीति सोमपः).
He protects the mind of the devotees.(सोमं भक्तानां मनः पाति रक्षतीति सोमपः।).
As the moon, He protects(nourishes, fosters) the herbs and the plants.(सोमेन चन्द्रेण पाति ओषधीः
रक्षतीति सोमपः।) (गीता XV-13 पुष्णामि चौषधी: सर्वाः सोमो
भूत्वा रसात्मकः।).
As the air(we breathe), He takes care of us.
(सोमेन समीरणेन पाति रक्षतीति सोमपः).(सोमः …समीरणे…
इति हैमे)(Jain scholar Hemachandra’s dictionary
is हैम।)
As the water, He protects us.(सोमेन सलिलेन पाति रक्षतीति सोमपः) (सोमः……सलिले इति हैमः).
He safeguards the moon, air, water etc.(सोमं चन्द्रं समीरं सलिलं वा रक्षतीति सोमपः).
He is the caretaker of Rudra, who is always with Uma.(उमया पार्वत्या सहितः सोमः रुद्रः तं पाति विशेषतः रक्षतीति सोमपः).
He takes special care of the wise.(उत्कृष्टा मा ज्ञानं उमा. तया सहिताः सोमाः, तान् विशेषतः पाति रक्षतीति सोमपः).
He ‘gives birth’ to the universe, so सोमः, He protects, so पः। (जगत् सूते सृजति इति सोमः, पातीति प:, सोमश्चासौ पश्च सोमपः).
MC have all the Sanskrit lexicons(शब्दकोश) at their fingertips – Amara, Vishvaprakasha, Medini, Halaayudha, Haima, Shabdakalpadruma, Vaachaspatyam etc – hence the facile way they spin so many meanings! Amazing feat indeed!
VISHNU SAHASRANAAMA 298
504. अमृतपः (Amritapah)
AS says: He imbibes the nectar of His own Atmic bliss.(स्वात्मामृतरसं पिबन् अमृतप:।).
He recovered the pitcher of nectar carried away by the demons, gave the nectar to gods to drink and drank Himself too. (असुरैः ह्रियमाणम् अमृतं रक्षित्वा देवान् पाययित्वा स्वयमपि अपिबदिति वा).
PB says: He says that He, indeed, is the enjoyer as well as the Lord of all Yajnaa-s(Gita,). So, He only drinks the nectar which is the transformed form of offerings into fire.(“अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च”(गीता IX-24) इति हविपरिणामरूपम् अमृतं स्वयमेव पिबति इति अमृतप:।).
MC say: He protects the immortal gods.(अमृतान् देवान् पाति रक्षतीति अमृतपः।).
He makes the gods to drink the nectar.(अमृतं देवान् पाययतीति अमृतपः।).
He protects the liberated souls.(अमृतान् मुक्तात्मनः पाति रक्षतीति अमृतपः।).
Even water offered with love by devotees is
imbibed by Him.(अमृतं भक्तैः प्रीतिपूर्वकं समर्पितं जलं
पिबतीति अमृतप:।)(अमृतं……. सलिले घृते इति मेदिनी)
(गीता IX- 26 पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतं अश्नामि प्रयतात्मनः।।)
He is Himself immortal. He protects all.(स्वयम्
अमृत: सन् सर्वान् पाति इति अमृतप:).
VISHNU SAHASRANAAMA 299
505. सोमः (Somah)
AS says: As the moon, He fosters the herbs.
(सोमरूपेण ओषधीः पोषयन् सोमः). He is Shiva, who is with Uma.(उमया सहितः शिवो वा).
PB says: He is like nectar to the liberated.(सोमः सुधायमानत्वात् मुक्तानां परिकीर्तितः).
MC say: He is endowed with benign attributes (Soumyatva). Cruelty is not there in Him.(सौम्यत्वं अक्रौर्यं तद्युक्तत्वात् सोमः).
He ‘gives birth’ to the world.(जगत् सूते सृजतीति सोमः).
Uma means happiness. He is always happy.
(उः क्लेशः मा न भवतीति उमा सौख्यं, तेन सहितः सोमः।).
उ means superb and मा means Mother, so Umaa is Lakshmi. VishNu is always with Her.
(उत्कृष्टा मा माता उमा लक्ष्मी, तया सहैव सर्वदा वर्तत इति
सोमः).
506. पुरुजित् (Purujit)
AS says: He conquers many.(पुरून् बहून् जयतीति पुरुजित्).
PB says: As Rama, He conquers the world with truth, the helpless with charity, the elders and the Teachers with service and the enemies with His bow in battles. (This is how He was described in RamayaNa). सत्येन लोकान् जयति दीनान् दानेन राघवः। गुरून् शुश्रूषया वीरो धनुषा युधि शात्रवान्, इति बहूनां जयात् पुरुजित्।).
MC say: The word जय has the meaning of प्राप्ति (obtaining). He has many excellent attributes.(पुरून् बहून् गुणान् जयति प्राप्नोति इति पुरुजित्.)
He assumes many forms.(पुरूणि बहूनि रूपाणि जयति प्राप्नोति इति पुरुजित्)(बृहदारण्यक उपनिषद् 4-5-19 says: इन्द्रो मायाभिः पुरुरूप ईयते).
Puru is Brahman, full of attributes. He is most excellent, so जित्.(पूर्यते गुणैरिति पुरु ब्रह्म, जयति उत्कृष्टो वर्तत इति जित्, पुरु च तत् जिच्च पुरुजित्).
VISHNU SAHASRANAAMA 300
507. पुरुसत्तमः (Purusattamah)
AS says: The universe is His visible form, so He is Puru. He is most exalted, so Sattama.(विश्वरूपत्वात् पुरुः, उत्कृष्टत्वात् सत्तमः, पुरुश्चासौ सत्तमश्च इति पुरुसत्तम:।).
PB says: In great devotees like Hanuman, who are intent on imbibing the nectar of His virtues, He is present.(स्वगुणामृतपिपासिषु हनुमदादिषु पुरु महत्सु अस्तितमः पुरुसत्तम:।).
MC say: He gives rise to liberated souls who
are in bliss, unstained by (even a bit of) pain. (पुरुः अधिका सत्ता निर्दु:खानन्दः येषां ते पुरुसत्ताः मुक्तात्मानः, तान् माति नीर्मातीति पुरुसत्तम:।).
He imparts knowledge, strength and vigour etc to the liberated.(पुरुः सत्ता येषां ते पूरुसत्ताः मुक्तात्मान:, तेषां मा ज्ञानं बलं वा यस्मात् सः पुरुसत्तमः।.)
He has untainted bliss, so He is पुरुसत्तः, He knows everything, so मः। (पुरुः सत्ता निर्दुःर्खानंदः यस्य सः पुरुसत्तः, माति सर्वं जानातीति म:, पुरुसत्तश्चासौ मश्च पुरुसत्तमः।).
Space and Time are always there and are called पुरुसत्ताः, It is He who gives them their all-pervasiveness (मा). (पुरुः अधिका सत्ता अस्तित्वं येषां ते पुरुसत्ताः नित्याः आकाशकालादयः, तेषां मा मानं विभुत्वं यस्मात् सः पुरुसत्तम:।).
He is eternal existence, so पुरुसत्तः, He has created this universe, so म:। (पुरुः पूर्णा सत्ता विद्यमानता यस्य सः पुरुसत्तः परमनित्यः, माति सर्वं निर्मातिति म:। पूरुसत्तश्चासौ मश्च पुरुसत्तमः।).
In Brahmaa etc, He is present within as a special presence, as the inner monitor.(पुरुषु ब्रह्मादिषु अन्तर्यामितया सीदतीति पुरुसद्, अतिशयेन पुरुसत् पुरुसत्तम:)
He excels because He is endowed with many auspicious attributes.(पुरुभिः बहुभिः गुणैः सत्तमः पुरुसत्तमः।).
He is full and perfect, so पुरुः, He is sought by the virtuous Brahmaa etc, so सत्तमः। (पुरुः पूर्णः, सद्भिः ब्रह्मादिभिः तम्यते काङ्क्ष्यत इति सत्तमः। पुरुश्चासौ सत्तमश्चेति पुरुसत्तमः।).
He is full of benign attributes, so पुरुः, He is a great ज्ञानी, so सत्तमः। (पूर्यन्ते गुणाः अत्र इति पुरुः, अतिशयेन सन् ज्ञानी सत्तमः, पुरुश्चासौ सत्तमश्च पुरुसत्तमः
(विद्वान् विपश्चिद्दोषज्ञो सन् सुधी कोविदो बुधः इति अमरकोशः).
VISHNU SAHASRANAAMA 301
508. विनयः (Vinayah)
AS says: He punishes the wicked, so He is Vinaya.(विनयं दण्डं करोति दुष्टानाम् इति विनयः).
PB says: By His prowess, He controlled and put down demons like KumbhakarNa, RaavaNa etc. (कुम्भकर्णं महाकाय खर मारीच रावणः।दम्यन्ते विक्रमैः येन विनयः स उदाहृतः।।).
MC say: He leads all in His own unique way.
(विशेषेण नयति प्रणयति प्रेरयतीति विनयः).
He has none to lead Him.(नयतीति नयः नेता, विगतः नयः नेता यस्मात् सः विनयः).
He is the driving force behind the enlightened. (वीन् ज्ञानिनः नयति विशेषतः प्रेरयतीति विनयः।).
The code of conduct has been laid down by Him.(विशिष्टः नयः नीतिः यस्मात् यत्प्रेरणया सः विनयः)
(गीता X-38 नीतिरस्मि जिगीषताम्).
He is the regulator of humility and modesty.
(विनयः अस्य नियम्यतया अस्तीति विनयः). Shri Rama was himself a model of humility.
He has the bird(वि), GaruDa, as His vehicle.
(विः पक्षी, गरुड इति यावत्, नयः वाहनत्वेन नेता यस्य सः विनयः).
509. जयः (Jayah)
AS says: He conquers all.(समस्तानि भूतानि जयतीति जयः).The entire creation is obedient to Him and His laws.
PB says: He is ‘conquered’ by the surrendered (by their love and devotion). (आश्रितैः जीयते यस्मात् विधेयो क्रियते जयः).
MC say: He quells and subdues all(सर्वं जयति अभिभवति इति जयः).
He excels all(in all respects).(जयति उत्कृष्टो वर्तत इति जयः).
He has with Him all that is worthy of obtaining. (जयति प्राप्नोति सर्वं प्राप्तव्यम् इति जयः)(गीता III-22 न मे पार्थास्ति…… नानवाप्तम् अवाप्तव्यम् …..).
Conquest is under His regulation. (जयः अस्य नियम्यतया अस्तीति जयः). (His grace is a must to overcome odds in life).(गीता X-36 जयोऽस्मि
व्यवसायोऽस्मि….).
Mahabharata, the epic, is also known as Jaya. As Veda Vyasa, He composed this इतिहास. (जयः महाभारतात्मक: इतिहासः व्यासरूपेण रचिततया जयः) (शङ्करं शङ्कराचार्यं केशवं बादरायणं। सूत्रभाष्यकृतौ वन्दे भगवन्तौ पुनःपुनः।।).
VISHNU SAHASRANAAMA 302
510. सत्यसन्धः (Satyasandhah)
AS says: His resolution is irrevocable and truthful.(सत्या सन्धा सङ्कल्पः अस्येति सत्यसंधः।).
Chhandogya Upanishad(8-1-5) refers to God as सत्यसङ्कल्पः।
PB says: His vow, His pledge is truthful.(सत्या
प्रतिज्ञा यस्येति सत्यसन्धः स उच्यते).”Whosoever comes to Me even once in a mood of utter surrender and says ‘I am Thine’, I will confer fearlessness and this is My vow” says Shri Rama when some of His counsellors urge Him to rethink about His offer of protection to VibhishaNa as he might be a spy in disguise in the service of RavaNa.
(सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतत् व्रतं मम।).(रघुकुलरीत सदा चलि आयी, प्राण जाय पण बचन न जायी।).
MC say the same as above and add as under:
He blessed sothat the vows and pledges of His devotees like Bhima and Arjuna were truthful. (स्वभक्तानां भीमार्जुनादीनां सन्धा प्रतिज्ञा सत्या यस्मात् सः सत्यसंधः।).
The souls become capable of truthful commitment to the path of Knowledge, Devotion etc due to His grace.(जीवात्मनां ज्ञानभक्त्यादिषु सत्या सन्धा यस्मात् सः).
He upholds very well this real universe.(सत्यं जगत् सम्यक् धत्त इति सत्यसन्धः।).
He has gifted this real creation to facilitate the spiritual practices of the souls.(सत्यं जगत् जीवानां साधनार्थं सम्यक् दधाति ददातीति सत्यसंधः,दाञृ दाने।).
He is the Truth. He upholds the universe.(सत्यः, जगत् सम्यक् धत्त इति सन्धः।(सत्यं ज्ञानम् अनन्तं ब्रह्म says Taittiriya Upanishad).
VISHNU SAHASRANAAMA 303
511. दाशार्हः (Daashaarhah)
AS says: He, who is most deserving of our offerings.(दाशो दानं तम् अर्हतीति दाशार्हः।). (As KrishNa, He was born in the Dashaarha clan (Yaadavakula).(दशार्हकुलोद्भवत्वाद् वा).
PB says: He is most fit to receive offerings from devotees and He is also most fit to offer Himself to the devotees. (दाशः दानं भक्तैः स्वस्मैः स्वात्मनिवेदनरूपं तेभ्यो वा स्वात्मसमर्पणरूपम् अर्हति इति दाशार्हः।).
MC say the same as above and add:
He is most competent to fulfill the wishes of His devotees by showering them with gifts.
(दाशाय दानाय भक्तेभ्य: सकलाभीष्टदानाय अर्हः दाशार्हः।).
He confers happiness on the donors and the charitable. He is worthy of our adoration. (ददतीति दाः, तेभ्यः आ सम्यक् शं यस्मात् सः दाश:। पूज्यत्वात् अर्हः, दाशश्चासौ अर्हश्च दाशार्हः।).
512. सात्वतां पतिः (Saatvataam Patih)
AS says: He who composed and/or expounded the Tantra (a variety of scripture) called Saatvatam is Saatvat. He, who is the caretaker of these Saatvats, is सात्वतांपतिः। (सात्वतं नाम तन्त्रम्, तत् करोति तदाचष्टे इति सात्वत्, तेषां पतिः योगक्षेमकर इति
सात्वातांपतिः।). Essentially, the Lord is the caretaker of devotees who are pure and pious (saatvik).
PB says: Saatvata means a devotee of God
and God is the caretaker of these devotees.
(परंब्रह्म सत्वं वा सत्, तदस्यास्तीति सात्वत्, तेषां सात्वतां
भगवद्भक्तजनानां पतिः ईश्वरः सात्वताम्पतिः।).
MC say: He is the Supreme Lord of the good and the righteous.(सत्वं शोभनत्वं, तद्युक्ताः सत्ववन्तः, त एव सात्वता मता:, तेषां पतिः।).
He is the Lord of staunch devotees, full of the attribute of Satva.(सात्वतां सत्वप्रधानानां परम भागवतानां पतिः, विशेषतः पालकः सात्वतां पतिः।). He is their special caretaker.
(As Shri KrishNa) He was the Lord of Yaadava clan.(सात्वतां यादवानां पतिः।).
VISHNU SAHASRANAAMA 304
जीवो विनयितासाक्षी मुकुन्दोऽमितविक्रमः।
अम्भोनिधिरनन्तात्मा महोदधिशयोऽन्तकः।।68।।(8 Names).
513. जीवः (Jeevah)
AS says: He upholds the vital breaths as the owner of the field(called body) and is called
Jeeva.(प्राणान् क्षेत्रज्ञरूपेण धारयन् जीव उच्यते).
PB says: By enabling them to serve Him, He
breathes life as it were into the devotees.
(भागवतान् स्वपरिचर्यया जीवयति इति जीवः).
MC say: As the soul, He sustains the vital breaths and the senses.(जीवति प्राणान् इन्द्रियाणि
धारयति स्थापयति इति जीवः।, ‘जीव प्राणधारणे ‘).
He energises the senses, makes them active. (जीवयति इन्द्रियाणि चेतयति इति जीवः).
The world is vibrant with life due to Him.(जीवयति जगत् चेतयति इति जीवः).
…. …. …. …. …..
Our body is the temple and the Jeeva is Sadaashiva, says a popular verse.(देहो देवालयः प्रोक्तः देवो जीवः सदाशिवः).
514. विनयितासाक्षी (Vinayita Saakshi)
AS says: He is a witness to our modesty and humility.(विनयित्वं विनयिता, तां च साक्षात् पश्यति प्रजानाम् इति). What God prizes most is this quality in us. “The meek shall inherit the earth” says the Bible. Modesty adorns learning(विद्या विनयेन शोभते।).
PB construes this name as two distinct names: विनयिता He is because He protects us,and He is ever watchful as to how the devotees conduct themselves, so साक्षी.(रक्षति इति विनयिता, नय गतौ रक्षणे च)(साक्षात् करोति भक्तवृत्तम् इति साक्षी).
MC say: The devotee is विनयी because modesty is in him. Bhakti is the outcome of modesty and humility and He is a witness to it.(विनयः यस्य हृदये अस्ति सः भक्तः विनयी, तस्य भावः विनयिता, भक्तिः, तां साक्षात् पश्यतीति विनयितासाक्षी।).
VISHNU SAHASRANAAMA 305
515. मुकुन्द: (Mukundah)
AS says: He confers liberation.(मुक्तिं ददातीति मुकुन्दः).
PB says the same.
MC say the same as AS. दाञ् दाने। “Who will get Moksha without adoring Vaasudeva?”. (वासुदेवम् अनाराध्य को मोक्षं समवाप्नुयात्?). गीता XII-7 तेषाम् अहं समुद्धर्ता मृत्युसंसारसागरात्। भवामि नचिरात् पार्थ मय्यावेशित चेतसाम्।।
He deprives liberation to the ineligible and the unfit.(आयोग्यानां मुक्तिं द्यति इति मुकुन्दः , दो अवखण्डने).
516. अमितविक्रम (Amitavikramah).
AS says: His prowess is boundless.(अमितं विक्रमणं शौर्यम् अस्येति). His three steps were boundless in scope(when He met Bali as Vaamana)(अमिता अपरिच्छिन्ना विक्रमाः त्रयः यस्य सः).
(त्रीणि पदा विचक्रमे विष्णुर्गोपा….RgVeda).
PB says: He sustains the power invoked by the devotees during their meditation and worship etc.(भक्तानां ध्यानाराधनानुसन्धेयशक्तिं धृतवान् इति अमितविक्रम:).
MC say: He has unlimited powers.(अमितः अपरिमित: विक्रमः शक्तिसम्पत् यस्य सः).
His powers and strength are indestructible..(अमितः अविनष्टः विक्रमः शक्तिसम्पत् यस्य सः, मीङ् हिंसायाम्).
His strength and power are beyond the understanding of mere mortals(अमितः सामान्यैः अज्ञातः विक्रमः यस्य सः).(मा माने, He can’t be weighed by our thought.)
The souls have limited powers(मितविक्रमाः). He is unlike(अ) them.(मितविक्रमाः जीवात्मान:, तद्विलक्षणः अमितविक्रम।).
Veda is Vikrama inasmuch as the sequence of words(क्रम) in it is special(वि). Veda is eternal and indestructible due to Him.(विशिष्टः क्रमः आनुपूर्वी यस्मिन् सः विक्रमः वेदः। अमितः अविनष्टः विक्रमः वेदः यस्यानुग्रहात् सः अमितविक्रम:, मीङ् हिंसायाम्।).
VISHNU SAHASRANAAMA 306
517. अम्भोनिधिः (Ambhonidhih).
AS says: All the gods etc are in Him.(अम्भांसि
देवादयः अस्मिन् निधीयन्त इति अम्भोनिधिः।). Ocean is His Vibhooti, special manifestation(सरसामिव सागरः – गीता X- 24). Ambhonidhi means ocean.
PB says: As the Tortoise He is in the waters of पाताल, upholding the universe.(पातालाम्भसि अखिल जगदाधारपीठ कमठात्मना निधीयत इति अम्भोनिधि:।).
MC say: The celestial realms(heavens) are grounded in Him.(अम्भांसि स्वर्गादिलोकाः। अम्भसां निधिः आश्रयस्थानम्।).
The gods have Him as their excellent refuge. .(अम्भांसि देवाः नितरां धीयन्ते अस्मिन् इति अम्भोनिधि:).
He is the excellent support to all our acts and actions. (अम्भांसि कर्माणि नितरां धीयन्तेऽस्मिन् इति अम्भोनिधि:।).
He is solemn and awe-inspiring like the ocean. (As Rama, KrishNa etc) समुद्र इव गाम्भीर्ये।
The pure and the pious merge in Him like the rivers in the ocean.(सर्वदाभिगतः सद्भिः समुद्र इव सिन्धुभिः।)
At the time of deluge, waters constitue His shelter.(प्रलयकाले अम्भः निधिः आश्रयस्थानं यस्य सः।). He floats on the waters of deluge, curled up on a banyan leaf as a child, sucking His big toe. (करारविन्देन पदारविन्दं मुखारविन्दे विनिवेशयन्तं। वटस्य पत्रस्य पुटे शयानं बालं मुकुन्दं मनसा स्मरामि।। You must have listened to late Pandit Jasraj singing this verse.
VISHNU SAHASRANAAMA 307
518. अनन्तात्मा (Anantaatmaa)
AS says: He is not bound by the three limitations – spatial, temporal and substantive. (देशतः कालतः वस्तुतः अपरिच्छिन्नत्वात् अनन्तात्मा।). He is everywhere, so spatial limitation does not apply to Him. He is always in the three tenses of time, so temporal limitation does not apply to Him. He is everything, so the substantive limitation, too, does not apply to Him. Hence, He is Infinite.
PB says: Above the Tortoise lies Ananta, the Serpent(His bed) which is His own form.
(कमठस्योपरि जगदाधारस्तम्भभोगिनः। स्वरूपेण स्थितो योऽसौ अनन्तात्मा प्रकीर्तितः।।).
MC say: He does not have limitations in terms of space, time and attributes.(अनन्तः देशतः कालतः गुणतः इयत्तारहितः आत्मा स्वरूपं यस्य सः अनन्तात्मा।)
He can assume innumerable bodies.(अनन्ता:
संख्यायाम् अन्तरहिताः आत्मानः देहाः यस्य सः).(गीता XI-16 पश्यामि त्वां सर्वतोऽनन्तरूपम्। ….पश्यामि विश्वेश्वर विश्वरूप।।).
He is the Lord of the countless souls and their inner monitor too.(अनन्तानां जीवात्मनाम् आत्मा स्वामी अन्तर्यामी वा।).
The innumerable souls have sprung up from Him.(अनन्ताः आत्मानः जीवात्मान: यस्मात् सः).
He accepts Ananta, the Serpent, as His bed.
(अनन्तं शेषं आदत्ते शय्यात्वेन स्वीकरोति इति अनन्तात्मा।).
Ananta, the Aadishesha, is one of His Vibhooti-s(अनन्तम् आप्नोति विभूतिरूपेण इति अनन्तात्मा। गीता X-29 अनन्तश्चास्मि नागानाम्।).
Time is infinite and He pervades Time.(अनन्तः कालः, तं व्याप्नोतीति अनन्तात्मा।).
Veda is Timeless and infinite. He pervades it(He is the purport of the Veda). (अनन्तः कालतः अन्तरहितः वेदः, तम् आप्नोति इति अनन्तात्मा।).
The liberated soul is Ananta. Anta means bondage also. He is the Supreme Lord of the liberated.(न विद्यते अन्तो बन्धो यस्य सॊऽनन्तः, अबद्धः, मुक्तः, अबद्धानां मुक्तानां स्वामी अनन्तात्मा, अति बन्धने।).
VISHNU SAHASRANAAMA 308
519. महोदधिशयः (Mahodadhishayah)
AS says: After eliminating all creation, He turns the cosmos into a vast ocean and goes to sleep.(संहृत्य सर्वभूतानि एकार्णवं जगत् कृत्वा अधिशेते महोदधिम् इति महोदधिशयः।).
PB says: At the end(i.e.at the time of deluge), He goes to sleep in the ocean, making the Serpent Ananta His mattress.(अन्तकाले तस्मिन् अनन्तपर्यङ्के समुद्रे शयनात् महोदधिशयः।).
MC say the same as above and add as under:
He sleeps in the Ocean of Milk(महोदधौ क्षीरसागरे शेते इति महोदधिशयः।).
During the legendary oceanic churn(समुद्रमथन), He was at rest in the form of the Tortoise in the Ocean of Milk.(समुद्रमथनसन्दर्भे कूर्मरूपेण क्षीरसागरे शेते इति).
The cluster of souls is उदाः and they reside in the bodies which are, therefore, उदधयः। VishNu dwells in them.(उदा: जीवात्मानः धीयन्ते एषु इति उदधयः देहाः। तेषु शेते इति उदधिशयः। महांश्चासौ उदधिशयश्च महोदधिशयः।).
520. अन्तकः (Antakah)
AS says: He eliminates all (at the time of Pralaya).(अन्तं करोति भूतानाम् इति अन्तकः).
PB says: He puts an end to the world.(अन्तं करोति जगतो यॊऽसौ अन्तक ईरितः।).
MC say as above and add:
He reveals the true purport of Vedaas(incarnating as Veda Vyaasa etc).(अन्तं वेदस्य निर्णयं करोति व्याचष्टे अन्तायति इति)(गीता XV-15 वेदान्तकृद् वेदविदेव चाहम्।).
As Shri Rama He ‘tied up’ the waters(कम्).
(अन्तयति बन्धयति कं समुद्रजलं रामरूपेण इति अन्तकः।).
Raama-Setu is His handiwork.
He is sung(कीयते) in the scriptures as the final destination(अन्त) of all.(अन्तः सर्वेषां वासस्थानमिति कीयते शास्त्रे गीयत इति अन्तकः, कै शब्दे).
VISHNU SAHASRANAAMA 309
अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः।
आनन्दो नन्दनो नन्दः सत्यधर्मा त्रिविक्रमः।।61।।(10 Names)
521. अजः (Ajah)
AS says: Born from अ(आत्) VishNu, so Aja means Pradyumna, incarnation of Kaama, god of passion(eros). अ has the meaning of VishNu. (आत् विष्णोरजायत इति कामः). The obvious meaning ‘unborn’ has already appeared vide no.95. This name occurs thrice in VSN – no.95, 204 and now at 521. So, the commentators are at pains to spin out variant meanings which are, at times, far-fetched.
PB says: He is Aum of which अ is the first letter.(अकारवाच्यतया जातः प्रणवस्वरूपः).
MC say: He gives intelligence etc to the devotees.(अजति भक्तेभ्य: मत्यादिकं ददातीति अजः, अज गतिक्षेपणयोः।).
He conducts the souls to various realms according to their respective Karma.(अजति जीवान् तत्तत् कर्मानुसारेण अन्यान्यलोकान् गमयति इति अजः, अज गतिक्षेपणयोः।).
He moves everywhere.(अजति सर्वत्र गच्छतीति अजः, अज गतिक्षेपणयोः।).
He flings aside the blemishes of the devotees like ignorance.(अजति भक्तानां अज्ञानादि दोषान् क्षिपतीति अजः, अज गतिक्षेपणयोः।).
He is Omniscient(all-knower)(अजति सर्वं गच्छति अवगच्छति इति अजः।).(अज गतिक्षेपणयोः).
He goes to(enters) the hearts of the devotees. (अजति गच्छति भक्तहृदयमिति अजः)(अज गतिक्षेपणयोः).
He flings arrows at the demons.(अजति क्षिपति शरान् असुरान् प्रति इति अजः, अज गतिक्षेपणयोः).
The first letter to emanate from Him is अ.
(अकारः जायते प्रथमतः अभिव्यक्तो भवति यस्मात् सः अजः).
VISHNU SAHASRANAAMA 310
522. महार्हः (Mahaarhah)
AS says: He is worthy of worship.(मह: पूजा तदर्हत्वात् महार्हः।).
PB says the same as above.(महं पूजाम् अर्हतीति
महार्हः।).
MC say: Brahmaa etc are worthy of our worship. VishNu, amongst them, is most deserving.(मह्यन्ते पूज्यन्त इति महाः पूज्याः ब्रह्मादयः, तेषु अर्हः योग्यः महार्हः।).
He is adorable as well as most worthy.(महः पूज्यः स चासौ अर्हश्च महार्हः।).
Brahmaa etc became adorable, thanks to Him. (महाः ब्रह्मादयः अर्हाः पूजायोग्याः यस्मात् सः महार्हः।).
Luminaries like the sun or the fire are worthy of our adoration because of Him.(महः तेजस्वी सूर्यः अग्निर्वा अर्हः पूज्यः यस्मात् सः महार्हः।). We say Soorya-NarayaNa, Agni-NarayaNa etc.
Yajna is called महः and He is invoked and adored therein.(महः यज्ञः तत्र अर्हः पूज्यः महार्हः सर्वयज्ञाराध्यः।). All the oblations ultimately reach him. “सर्वदेव नमस्कारः केशवं प्रतिगच्छति”.
He is worshipped in festivals.(महेषु उत्सवेषु अर्हः
पूज्यः महार्हः।).
523. स्वाभाव्यः (Svaabhaavyah)
AS says: He is rooted perpetually in His intrinsic nature, unwavering and ever established in Himself.(स्वभावेनैव अभाव्यो नित्यनिष्पन्नरूपत्वाद् इति स्वाभाव्य:।).
PB says: “He is the Master and I am the servant” – this is the natural(स्वभाव) equation between Him and us and it is most necessary to cherish this relationship in mind.(आत्मदास्यं हरेः स्वाम्यं स्वभावं च अवश्यं भावनीयत्वात् स्वाभाव्य:।).
MC say: He is independent(sva) and none other than Him deserves our devotion(भाव्यः). (स्व इति स्वतन्त्रः, न विद्यते भाव्य: अन्य: भजनीयः यस्मात् सः स्वाभाव्य:।).
Those highly evolved souls who radiate His qualities like ज्ञानानन्द, they deserve His protection.(स्वस्य आभा ज्ञानानन्दादिगुणवत्ता येषां ते योग्यजीवाः ते अव्याः रक्षणीयाः अनेन इति स्वाभाव्य:,
अव रक्षणे।).
By those whom He calls His own I.e.devotees(स्वैः) He is worthy of proper(आ, सम्यक्) worship(भजनीयः).(स्वैः स्वकीयैः भक्तैः आ भाव्य: सम्यक् भजनीयः इति स्वाभाव्य:।).
.
VISHNU SAHASRANAAMA 311
524. जितामित्रः (Jitaamitrah)
AS says: Internal enemies like attachment and aversion and external foes like RavaNa, KumbhakarNa and Shishupaala etc have been conquered by Him( when He had become Rama, KrishNa etc,).(जिता अमित्रा अन्तर्वर्तिनो रागद्वेषादयो बाह्याश्च रावण कुम्भकर्णं शिशुपालादयो येनासौ जितामित्र:।).
PB says: He enables His devotees to conquer the internal enemies like lust, anger, the feeling of I and mine’ etc. These ‘enemies’ come in the way of enlightenment.(विज्ञानवीरोधि अहंकार ममकार कामक्रोधादयश्च जिताः भक्तैः अनेनेति जितामित्रः।) (गीता – जहि शत्रुं महाबाहो कामरूपं दुरासदम्। III-43).
MC say the same and add the following:
He is Supreme and, naturally, conquest is always His, so जितः, He goes(अमति) everywhere and knows (अवगच्छति) everything, so अमित्र। (जितं जयः, तद् अस्य अस्तीति सर्वोत्कृष्टत्वात् जितः। अमति गच्छति सर्वत्र अवगच्छति सर्वमिति वा अमित्रः, जितश्चासौ अमित्रश्च जितामित्रः।).(अम गतिशब्दसम्भक्तिषु).
He enters very well as the inner monitor those noble souls who have conquered (the inner enemies).(जितं जयः तद् येष्वस्तीति जिताः, तेषु जितेषु उत्कृष्टेषु आ सम्यक् अमति नियामकतया गच्छतीति जितामित्रः। (अम गतिशब्दसम्भक्तिषु).
VISHNU SAHASRANAAMA 312
525. प्रमोदनः (Pramodanah)
AS says: He is perpetually in bliss, enjoying the ambrosial taste of His own Self.(स्वात्मामृतरसास्वादाद् नित्यं प्रमोदते इति). Mere contemplation on Him by the meditators is enough for Him to make them blissful.(ध्यायिनां ध्यानमात्रेण प्रमोदं करोतीति वा).
PB says: He is delightful to those devotees who are engaged in meditation.(ध्यानासक्तेषु भक्तेषु मोदमानः प्रमोदनः।).
MC say: He is always revelling in supreme bliss.(सर्वदा प्रकर्षेण मोदते इति प्रमोदनः।).
He delights Himself by His own exalted Self(प्रकृष्टेन स्वेनैव मोदते इति प्रमोदन:).
He delights very much the liberated souls.
(मूक्तात्मनः प्रकर्षेण मोदयतीति प्रमोदनः।).
He delights very much those who are enlightened and also those who are devotees. (ज्ञानिनः भक्तांश्च प्रकर्षेण मोदयति इति प्रमोदनः।).
The liberated souls, full of abundant bliss,
are प्रमोदाः, He inspires(नयति, प्रणयति )them (to do लोकसङ्ग्रह, social welfare).(प्रकृष्टः मोदः येषु ते प्रमोदा:, मुक्ताः, तान् नयति प्रणयति प्रेरयति इति प्रमोदनः।).
He is exalted, Most High, so प्र, He is blissful, so मोद:, He inspires all, activates all, so नः।
(प्रकृष्टत्वात् प्र, मोदरूपत्वात् मोद:, नयति सर्वं प्रेरयतीति नः, प्रश्चासौ मोदश्चासौ नश्च प्रमोदनः।).
VISHNU SAHASRANAAMA 313
526. आनन्दः (Anandah)
AS says: Bliss is His very nature.(आनन्दः स्वरूपम् अस्येति आनन्दः।). All beings subsist by just enjoying a mere particle of His bliss.(एतस्य एव आनन्दस्य अन्यानि भूतानि मात्राम् उपजीवन्ति)(Brihadaaranyaka Upanishad 4-3-32).
PB says: He is perpetually blissful.(आनन्दो ह्यस्य नित्योऽस्तीती आनन्दः परिकीर्तितः।).
MC say the same as above and add the following:
He has full and perfect bliss.(आ पूर्णः नन्दः नन्दनं सुखं यस्य सः आनन्दः।)
The liberated are fully blissful due to Him.(आ पूर्णः नन्दः नन्दनं मुक्तात्मनां यस्मात् सः आनन्दः।).
He is fully beyond want.(आ पूर्णः नन्दः समृद्धिः यस्य सः आनन्दः, नन्द् समृद्धौ।).
The liberated are fully beyond any want due to Him.(आ पूर्णः नन्दः समृद्धिः मुक्तात्मनां यस्मात् सः आनन्दः।).
Desirelessness is the hallmark of the liberated. Says the saint Tukaram: देवाचीये खूण गुन्तो नेदी आशा। He tells his beloved PanDuranga: तुकाम्हणे आतां न मागे आणिक। तुझे पायीं सर्वं सूख आहे देवा।। (I don’t seek anything else, O God, all bliss is enshrined in Thy Feet.)
His bliss is from Himself, the ever-full.(आ पूर्णात् भगवतः सकाशादेव नन्दः नन्दनं यस्य सः।).
We, mere mortals, frantically seek to find the joy outside, but,the liberated, find it inside themselves. Bliss is inherent in us, too, because we are not aliens, but, particles of the Supreme Himself as proclaimed by the Lord in Gita (ममैवांशो जीवलोके जीवभूतः सनातनः। XV -7). Due to the deluding अविद्या(ignorance), we are unaware of our birthright and try to seek it, out there, like the musk-deer vainly searching for the source of the sweet scent, which, actually, emanates from itself.
AS and all Acharyas and, in recent times, Swami Vivekananda strove to awaken us all from this enervating मोहनिद्रा. This has been the mission of our revered Guruparampara too – to acquaint us with ourselves as we truly are.
In Shri Dakshinamoorti’s ध्यान चित्र we find Him trampling upon a demon called Apasmaara, which word means forgetfulness. Thanks to Sadguru, we recover our memory, memory of our true identity and get rid of this fatal forgetfulness. That’s why Arjuna gratefully
confesses to Shri KrishNa “नष्टो मोहः स्मृतिर्लब्धा…” (My delusion is gone and I have recovered my memory.). (Gita XVIII-73).
VISHNU SAHASRANAAMA 314
527. नन्दनः (Nandanah)
AS says: He delights us.(नन्दयतीति नन्दनः). तैत्तिरीय उपनिषद् says: एष एव आनन्दयति(He alone delights us).
PB says: He delights the liberated souls perpetually. (मुक्तान् नित्यं नन्दयति नन्दनः स तु कीर्तितः।).
MC say the same as above, and add as under:
By His mere presence, He delights all beings. (स्वसन्निधानेन सर्वभूतानि नन्दयति इति नन्दनः।). For this very reason, we also invoke Lord Shiva as Shambhu (शं भावयति इति शम्भुः).
He conduces the deserving souls to prosperity. (नन्दं योग्यानां समृद्धिं नयति प्रापयतीति नन्दनः, नन्द समृद्धौ।).
He conduces the deserving souls to Himself(God-realisation), who is ever fulfilled. (योग्यान् नन्दं समृद्धं स्वात्मानं प्रति नयति प्रापयति इति नन्दनः, नन्द समृद्धौ।).
The liberated, who feel fullfilled, are inspired by Him(to do good to the world at large – लोक सङ्ग्रह).(नन्दान् समृद्धान् मुक्तान् नयति प्रेरयति इति नन्दनः, नन्द समृद्धौ।).
During His descent as KrishNa, He inspired Nanda, the cowherd, to play the role as His father.(नन्दं नन्दगोपं कृष्णावतारे स्वपितृतया नयति प्रेरयतीति नन्दनः।).
A doorkeeper in VaikuNTha is Nanda. VishNu is His inspiration.(नन्दं वैकुण्ठद्वारपालकं नन्दनामानं नयति प्रेरयति इति नन्दनः।).
VISHNU SAHASRANAAMA 315
528. नन्दः (Nandah).
AS says: He delights, so He is Nanda(नन्दयतीति नन्दः।).
PB says: He has countless enjoyments, means of enjoyment, enjoyers etc.(भोग्यै भोगोपकरणैः भोगै भोक्तृभिरेव च। तस्मिन् समृध्यते नित्यम् इति नन्दः प्रकीर्तितः।।). The world is His and the world is teeming with souls(enjoyers) and their innumerable means of enjoyment.
MC say: He is plentiful(समृद्धत्वात् नन्दः, नन्द समृद्धौ।). Affluence is His hallmark.
He is blissful(आनन्दस्वरूपत्वात् नन्दः).
He binds us to संसार and it is He who puts an end to it.(नह्यति बध्नातीति नः संसारः, तं ददातीति नन्दः) (नं संसारं द्यति खण्डयति निराकरोति इति यावत् नन्दः). In other words, He is बन्धको भवपाशेन भवपाशात् च मोचकः।
Fire which carries our oblations to gods is नः, He protects it.(नयति हव्यं देवान् प्रति इति नः अग्निः, तं दयते रक्षतीति नन्दः, देङ् रक्षणे।).
529. सत्यधर्मा (Satyadharmaa)
AS says: Attributes(धर्माः) like knowledge etc really (सत्याः) pertain to Him.(सत्या धर्मा ज्ञानादयो अस्य इति सत्यधर्मा।).
PB says: From the beginning till the end(till His realisation), He takes care of His devotees truthfully. He is wedded to Truth.(आ च प्रक्रमात् आ च स्वप्राप्तेः आर्जवत् सत्यधर्मा सत्यव्रतः।).
He is सत्य नारायण propitiated with the Vrata named after Him. Truth(सत्य) is God(नारायण). Shri RamakrishNa used to say that in Kaliyuga if we are wedded to Truth at all times, come what may, no other worship is necessary. As the Upanishads say: The path of the gods is paved with Truth(सत्येन पन्था विततो देवयानः).
MC say: He has benign, auspicious attributes. (सत्याःसाधवः धर्माः गुणाः यस्य सः सत्यधर्मा).
He upholds the real universe.(सत्यं जगत् धारयतीति सत्यधर्मा।).
He is endowed with the most superior bliss and knowledge.(सत्यम् उत्तमम् आनन्दं ज्ञानं च धारयतीति सत्यधर्मा।).
VISHNU SAHASRANAAMA 316
530. त्रिविक्रमः,(Trivikramah)
AS says: With His three steps(as Vaamana), He covered the three worlds.(त्रयो विक्रमाः त्रिषु लोकेषु क्रान्ता यस्य सः त्रिविक्रमः।).
PB says: With His glory, He pervades the three Vedaas.(त्रीन् वेदान् क्रमते यो हि महिम्ना स त्रिविक्रमः।).
MC say: He pervades and transcends the three Vedaas.(त्रीन् वेदान् विक्रमते अतिक्रमत इति त्रिविक्रमः।).
He transcends the do’s and the don’ts(विधि and निषेध) ordained in the Vedaas.
विक्रम signifies pervasion, conquest and
transcendence.
He pervades, He transcends the three tenses of time.(त्रीन् कालान् विक्रमते अतिक्रमत इति..).
All,except God, undergo various modifications (विकार) in the three tenses of time. But, He is Nirvikaara (निर्विकार).
He is above the three गुण, सत्व रजस् and तमस्।
(त्रीन् गुणान् सत्व रजस्तमोगुणान् विक्रमते अतिक्रमत इति…)
As explained in Gita, Chapter 14, the three modes, satva etc, bind the soul, each in its unique style, but, God, obviously, is not their
prey. All the three are chains: golden, silvery and of iron as it were.
He pervades and transcends the three worlds. (त्रीन् लोकान् विक्रमते….)
The three worlds perish during dissolution (Pralaya), but, He is the witness to this प्रलय।
He is above gods, demons and mankind.
(त्रीन् देव दानव मानवान् जीवान् विक्रमते…)
VISHNU SAHASRANAAMA 317
महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः।
त्रिपदः त्रिदशाध्यक्षो महाशृङ्गः कृतान्तकृत्।।70।।(7 Names).
531. महर्षि: कपिलाचार्यः (Maharshihi Kapilacharyah)
AS says: A great sage is called Maharshi. Kapila, unlike other lesser sages, had assimilated the purport of the entire Vedic lore. So, he is hailed as a Maharshi. The others mastered the Vedic lore partially, so they are only sages(the tag महान् does not apply to them). Kapila is the propounder of Sankhya philosophy, which imparts the knowledge of the pure unsullied Atman.(महान् च असौ ऋषिश्चेति महर्षिः, कृत्स्नस्य वेदस्य दर्शनात्; अन्ये तु वेदैकदेशदर्शनाद् ऋषयः; कपिलश्चासौ सांख्यस्य शुद्धतत्वविज्ञानस्य आचार्यश्चेति कपिलाचार्यः।) शुद्धात्मतत्वविज्ञानं सांख्यमित्यभिधीयते।
In the गीता, the Lord looks upon Kapila as His
Vibhooti(special manifestation).(सिद्धानां कपिलो मुनिः – X-26).
PB says: Kapila is regarded as Maharshi because he directly(साक्षात्) perceived the
Vedaas.(साक्षात् द्रष्टा स वेदानां महर्षि: कपिल: स्मृतः।).
He propounded the Truth(of Atman), hence,
he is an Acharya.(तत्वप्रवचनात् एव कपिलाचार्यः उच्यते).
MC say: VishNu is the greatest enlightened Master. He is himself happiness. He looks after the world and ultimately dissolves it in Himself. Becoming sages like Kapila, He expounds the scriptures, himself puts their import into practice and inspires others to do likewise, thus qualifying as Acharya.(महान् च असौ ऋषिः ज्ञानी च महर्षिः, ऋष ज्ञाने। सुखरूपत्वात् कः, पाल्यते लीयते च जगदनेन इति पिलः, कश्चासौ पिलश्च कपिलः। “आचिनोति हि शास्त्रार्थान् आचारान् ग्राहयत्युत। स्वयम् आचरते यस्तु तमाचार्यं प्रचक्षते।।”.
Ishavasya Upanishad as well as Brihadaaranyaka Upanishad calls God as the Nourisher and Ekarshi, the incomparable Knower.(पूषन् एकर्षे…).
He is radiant, so महः, being enlightened, He is Rishi, Kapila became Acharya because of His grace. (तेजस्वित्वात् महः, ज्ञानित्वात् ऋषिः, महश्चासौ ऋषिश्च महर्षिः, कपिलः आचार्यः यस्मात् सः कपिलाचार्यः।).
The sages are worthy of reverence because of VishNu. Kapila is an Acharya because of Him
(Kapila, says the Lord in Gita, is one of His special manifestations, विभूति). (महान्तः पूज्याः ऋषयः यस्मात् सः महर्षिः। कपिलःआचार्यः यस्मात् सः कपिलाचार्यः।).
……. ……. …… ……. ……. …….
In Shvetaashvatara Upanishad, Rudra is called as Maharshi. यॊ देवानां प्रभवश्चोद्भवश्च
विश्वाधिपॊ रुद्रो महर्षिः। 3-4.
VISHNU SAHASRANAAMA 318
532. कृतज्ञः (Kritajnah)
AS says: He(the Cause) is Himself the Effect, the world. He is the Atman, the Knower.(कृतं कार्यं जगत्, ज्ञ आत्मा, कृतं च तत् ज्ञश्चेति कृतज्ञः।).
PB says: He compassionately views whatever little good is done (by the devotees).
(किञ्चित् सुकृतं कृतं विदितं येन कारुण्यात् कृतज्ञः सॊऽभिधीयते।).
MC say: The souls have emanated from Him.
(कृताः उत्पादिता: ज्ञाः जीवाः येन सः कृतज्ञः). As the MuNDaka Upanishad says: the souls are like sparks and He is the blazing fire.(यथा सुदीप्तात्
पावकात् विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः।).
During dissolution, the souls are afflicted by Him.(सम्हारकाले कृताः हिंसिताः ज्ञा: जीवाः येन सः कृतज्ञः,
कृतं युगे विहिते हिंसिते त्रिषु मेदिनी (Medini is the name of a lexicon).
During dissolution, He wipes out His entire creation.(कृतं स्वसृष्टं सर्वं सम्हारकाले ज्ञपयति सञ्ज्ञपयति
मारयति इति कृतज्ञः, ज्ञा मारणे).
He knows the book (any book) of human authorship. (कृतं पौरुषेयग्रन्थं जानातीति कृतज्ञः।). Being the monitor within everyone, be he an author, artist, scientist and so on, He is privy to
all that goes on in their minds. Unless He inspires, no creative urge can ever get fulfilment.
He teaches to read and know the books of human origin.( कृतानि पौरुषेयग्रन्थान् ज्ञापयतीति
कृतज्ञः।). Every teacher is godly – आचार्य देवो भव।
Becoming the teacher, He teaches us.
He makes the deserving and the qualified to
know the mystery of His creation etc.(स्वकृतं
सृष्ट्यादिकं ज्ञापयति योग्यान् प्रतीति कृतज्ञः।).
He makes the deserving souls know how much they owe to Him.(कृतं स्वेन उपकृतं ज्ञापयति योग्यान् जीवान् प्रतीति कृतज्ञः।). He inculcates
an attitude of gratitude in us. The अपराजिता स्तोत्र
vividly tells us how much we to God, the Mother.
VISHNU SAHASRANAAMA 319
533. मेदिनीपतिः (Medinipatih)
AS says: He is the Lord of the earth.(मेदिन्या
भूम्याः पतिः मेदिनीपतिः।).
PB says: He upholds the earth(मेदिनीं धारयति इति स मेदिनीपतिः ख्यातः।).
MC say the same as above and add as under:
He has His special presence in kings.(मेदिनीं पान्ति इति मेदिनीपाः चक्रवर्तिन:, तेषु स्वात्मानं तनोति
विशेषतः सन्निहितो भवति इति मेदिनीपतिः।). Kings are looked upon as representatives of God. God is the King of kings(राजाधिराज).
The devotees are मेदिन:। The angels(gods and goddesses) lead them om the Path of Bhakti, so they are मेदिन्यः, He is their Lord.(भगवन्तं मेदन्त इति मेदिनः भगवद्भक्ताः, मिदा स्नेहने, तान् भक्तिमार्गे नयन्तिति
मेदिन्य: तत्वाभिमानिनः देवाः, तेषां पतिः मेदिनीपतिः।).
He is the consort of Lakshmi, His beloved.
(मेदते भगवन्तमिति मेदिनी लक्ष्मि:, तस्याः पतिः मेदिनीपतिः,
मिदा स्नेहने।).
He is friendly towards devotees, so मेदी, He guides all, so नी:, He is the Lord of all, so पतिः।
(भक्तेषु मेदी, मिदा स्नेहने, सर्वान् नयतीति नीः, सर्वेषां पतित्वात् पतिः, मेदीचासौ नीश्चासौ पतिश्च मेदिनीपतिः।).
534. त्रिपद: (Tripadah)
AS says: His steps or strides are three.(त्रीणि पदानि अस्येति त्रिपद:).The Vedaas visualise the sun as taking three strides(त्रीणिपदा विचक्रमे) – sunrise, midday and sunset.
PB says: In PraNava(Aum) there are three steps – अ, उ and म। (प्रणवस्य त्रयो वर्णाः अ, उ, म इति,
ततोऽसौ त्रिपद:।). They represent the three states
(अवस्थात्रय) of wakefulness, dream and sleep.
MC say: The three feet of Gayatri Mantra signify Him.(त्रीणि पदानि त्रयो गायत्रिपादाः प्रतिपादकाः यस्येति त्रिपद:।).
He is known through the three Vedaas.(त्रिभिः वेदैः पद्यते ज्ञायते इति त्रिपद:।).
He is Trinity – Brahmaa, VishNu and Maheshvara.(त्रीणि ब्रह्मा विष्णु महेश इति पदानि रूपाणि
यस्य सः त्रिपद:।).
VISHNU SAHASRANAAMA 320
535. त्रिदशाध्यक्षः (Tridashaadhyakshah)
AS says: Due to the influence of three GuNaa-s there is the rise of three states of
consciousness – waking etc – and He is their presiding Witness.(गुणावेशेन सञ्जाताः तिस्रो दशा अवस्था जाग्रदादयः, तासाम् अध्यक्ष इति त्रिदशाध्यक्षः।).
PB says: He presides over gods like Brahmaa.
(ब्रह्मादीनां अध्यक्षः।).
MC say: Gods are called Tridashaa-s and He
presides over them.(त्रिदशाः देवाः, तेषाम् अध्यक्षः।
“अमरा निर्जरा देवाः त्रिदशाः…” इति अमरकोशः।).
He pervades the gods more than others.
(त्रिदशेषु देवेषु अधि अधिकम् अक्ष्णोति व्याप्नोति इति
त्रिदशाध्यक्षः, अक्षू व्याप्तौ।).
He presides over the three states of creation,
maintenance and dissolution.(तिस्र: दशाः सृष्टि स्थिति सम्हारात्मिकाः अवस्थाः, तासाम् अध्यक्षः।).
He presides over the three states of wakefulness, dream and sleep.(तिस्रः दशाः जाग्रत्
स्वप्न सुषुप्त्यात्मिका: अवस्था:, तासाम् अध्यक्षः।).
536. महाशृङ्ग: (Mahaashringah)
AS says: During His Fish-Incarnation, He is said to have tied a boat to the tip(of the fish) and sported in the waters of Pralaya(deluge at the time of dissolution).(मत्स्यरूपी महति शृङ्गे
प्रलयांभोधौ नावं बद्ध्वा चिक्रीड इति महाशृङ्ग:।).Matsya PuraaNa says: शृङ्गी प्रादुर्बभूवाथ मत्स्यरूपी जनार्दनः।
He was a huge fish with horn during this अवतार.
PB says: During His Boar-Incarnation, He caught hold of the submerged earth by His horn and heaved it up.(मही यस्य च शृङ्गाग्रे महाशृङ्ग:
स कथ्यते।).
MC say as under, employing several meanings
(bracketed below) of the word शृङ्ग in various dictionaries:
Who has a large horn(शृङ्ग)(during मत्स्यावतार).
He whose supremacy (प्रभुत्वम्) is great.
Whose knowledge(ज्ञानम्) is supreme.
Who has various auspicious marks(चिह्नम्).
Who is most exalted(उत्कर्ष)
Who is very luminous(प्रकाश)
VISHNU SAHASRANAAMA 321
537. कृतान्तकृत् (Kritaantakrit)
AS says: At the time of Pralaya, He ends(अन्त) His own creation(कृत).(कृतस्य अन्तं सम्हारं करोति इति। He ‘cuts away death'(He is beyond death).
(कृतान्तं मृत्युं कृन्तति इति वा।).
His devotees, too, overcome the fear of death. He is Mrityunjaya and makes us, the souls, too,
realise that they are Mrityunjaya. God has blessed us with Vedanta, enshrined in the Upanishads.Their timeless message is loud and clear: We are the children of the Immortal One(शृण्वन्तु विश्वे अमृतस्य पुत्राः). With this quote Swami Vivekananda had addressed the Parliament of Religions in 1893
and had taken it by storm. Says He in another
context: “Let the Lion of Vedanta(वेदान्तकेसरी)
roar, then the foxes of fear and hatred will fly to their holes!”. Vedanta teaches us to realise that we are कृतान्तकृत्, the name no.538 under reference.
PB says: He killed the demon HiraNyaaksha who was terrible like the god of death.(कृतान्तम् अन्तकाभं हिरण्याक्षं कृत्तवान् इति कृतान्तकृत्।).
MC say: He is the creator of Yama.(कृतान्तं यमं करोति सृजति इति कृतान्तकृत्।)
He wipes out Yama too(at the time of संहार)
(कृतान्तं यमं कृन्तति छिनत्ति सम्हरतीति यावत् कृतान्तकृत्।).
He formulates philosophical doctrines in the form of Veda Vyasa(वेदव्यासरूपेण कृतान्तं सिद्धान्तं
करोतीति कृतान्तकृत्। “कृतान्तो यम सिद्धान्त दैवाकुशलकर्मसु इति अमरकोशः”.). गीता XV-15 वेदान्तकृत् वेदविदेव चाहम्।
He puts an end to the backlog of Karma for those who have direct realisation of God.
(कृतानाम् अपरोक्षज्ञानिनां कर्मणाम् अन्तं नाशं करोतीति
कृतान्तकृत्। MuNDaka Upanishad 2-1-10 says: क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे। Roasted seeds don’t sprout, so, too, our Karma roasted in the fire of Knowledge.
He puts an end to the evil done (by the devotees).(कृतस्य दुष्कर्मणः अन्तं नाशं करोतीति कृतान्तकृत्।) गीता IX-30 and 31. अपिचेत् सुदुराचारो
भजते माम् अनन्यभाक्….क्षिप्रं भवति धर्मात्मा।
He binds us with our actions.(कृतेन कर्मणा अन्तं बन्धं करोति इति कृतान्तकृत्।)
कृतम् (done) refers to the world created by Him.
He puts an end to it when the time is up for universal annihilation.(कृतम् स्वसृष्टं जगत्, तस्य अन्तं
सम्हारकाले करोतीति कृतान्तकृत्।)
VISHNU SAHASRANAAMA 322
महावराहो गोविन्दः सुषेणः कनकाङ्गदी।
गुह्यो गभीरो गहनो गुप्तश्चक्रगदाधरः ।।71।।(9 Names)
538. महावराह: (Mahaavaraahah)
AS says: He is huge and mighty and He is a Boar too.(महान् च असौ वराहश्च महावराहः।). The reference is to His descent as वराह अवतार।
PB says: He heaved up the earth which had sunk to netherland with His jaws.(रसातलगतां उर्वीं स्वदम्ष्ट्रा उधृत्य उत्थितः महावराह: स्मृतः।).
MC say: He is great(महान्) because He is worthy of reverence. He is not to be despised, so अहः, He is acceptable to the noble souls, so
वराह:।(पूज्यत्वान्महान्, अहेयत्वात् अह:, वराणाम् अहः वराह:, महान् च असौ वराहश्च महावराह:।).
He supercedes and makes ineffective the great boons given(to demons) by Brahmaa etc.
(महान्तश्च ते वराश्च महावराः। ब्रह्मादिदत्तान् तादृशान् वरान्
आहन्तीति महावराह:।).
He has a special entry as the regulator inside great and noble souls full of lustre.
(महान्तः तेजस्विनः, ते च वराः श्रेष्ठाः च महावराः, तादृशेषु
आहन्ति विशेषेण प्रविशति इति महावराह:, हन गतौ।).
He is acceptable and adorable to the highly evolved souls.(महान्तश्च ते वराश्च महावराः। अहेयत्वादह:,
महावराणां अह: महावराह:।).
He is sought after keenly even by those who are themselves worthy of reverence.(मह्यन्त इति
महाः, तैरपि आ सम्यक् व्रियते स्वीक्रियत इति महावरः, He is
never belittled, so अहः (अहीनत्वादह:). महावरश्च असौ
अहश्च महावराह:।).
The exalted, the mighty like Brahmaa are महाः, even they are inferior (अवराः) to Him, who is(inside us ) and is covered by darkness(of ignorance).(मह्यन्त इति महाः श्रेष्ठाः ब्रह्मादयः , तेऽपि अवराः यस्मात् सः महावरः, तमसा आहननीयत्वाद् अहः,
महावरश्च असौ अहश्च महावराह:।).
He strikes (आहन्ति) the mighty(वरान्) demons, so वराह:, and He is great, so महान्।(वरान् दैत्यश्रेष्ठान् आहन्तीति वराह:, महान् च असौ वराहश्च महावराह:।).
He strikes the most (महा) inferior and decadent(अवराः) entities like the Kali.(महा अवराः अतिनीचाः कल्यादय: तान् आहन्तीति महावराह:।).
He is worthy of reverence, so मह:, He is most exalted, so वरः, He is not belittled, so अहः।
(महनीयत्वाद् मह:, श्रेष्ठत्वाद् वरः, अहीनत्वाद् अहः।).
VISHNU SAHASRANAAMA 323
539. गोविन्दः (Govindah)
AS says: He is attained by speech(Keertan etc)
and also by the precepts of Vedanta.(गोभिः वाणीभिः विन्दते, वेत्ति वेदान्तवाक्यै: इति वा गोविन्दः।) It
is said in the book called VishNu Tilaka: गोभिरेव
यतो वेद्यो। गोविन्दः समुदाहृतः।।
PB says: In the days of yore, He retrieved(विन्द्) the earth which was ‘lost’ as it were.(नष्टां च धरणीं पूर्वं गोविन्दः लब्धवान् इति।). As the Boar(वराह), He got back the earth sunk to the netherland(पाताल).
MC say: He has the sun(गाम्) as His symbol.(गाम् आदित्यं विन्दते स्वप्रतीकतया लभत इति गोविन्दः।)(ध्येयः सदा सवितृमण्डलमध्यवर्ती नारायणः।).
He sends the rays(गाः) of light to the world via the sun and the moon.(गाः किरणान् सूर्यचन्द्रादिद्वारा लोकं प्रति विन्दयते प्रापयतीति गोविन्दः।).
He gifted the thunderbolt(गां, कुलिशम्) to Indra.
(गां कुलिषम् इन्द्रं प्रति विन्दयत इति गोविन्दः।).
He makes the heaven(गां, स्वर्गम्) accessible to the meritorious.(गां स्वर्गं पुण्यकृतः प्रति विन्दयत इति
गोविन्दः।).
Prior to creation, the waters(गाः, आपः) were His habitat.(गाः आपः सृष्टेः प्राक् स्वायतनतया विन्दत इति
गोविन्दः).
He assigns the directions(गाः) to the respective
custodians like Indra. (गाः दिशः तत्तत् अभिमानिदेवान्
प्रति नियम्यत्वेन विन्दयत इति गोविन्दः।).
He makes words(गाः वचांसि)( of wisdom) accessible to the enlightened.(गाः वचांसि ज्ञानिनः
प्रति विन्दयत इति गोविन्दः।). Says Bhaagavata PuraaNa: योऽन्तः प्रविश्य मम वाचमिमां प्रसुप्तां, संजीवयत्यखिलशक्तिधरः स्वधाम्ना।(4-9-6).
The word गो has several meanings in various lexicons and MC have made full use of them
to glorify the Lord.
VISHNU SAHASRANAAMA 324
540. सुषेणः (SusheNah)
AS says: He has a very impressive and attractive retinue.( शोभना सेना गणात्मिका यस्य इति सुषेणः।). Narada, Tumburu, Jaya, Vijaya, Garuda and, of course, Lakshmi who is inseparable from Him, and many more are
part of His retinue. सेना should be construed here as retinue and not army.
Army is a pillar of strength to the king, so is the elite retinue to Him.
PB says: Five (major) Upanishads constitute
His retinue as it were.(सेना इव पञ्चोपनिषद्काय: अस्य इति सुषेणः।).
MC say the same as above, but, add as under:
He binds with संसार those souls who are fit for that only.(सुष्टु सिनाति बध्नाति संसारयोग्यान् संसरपाशेन इति सुषेण:, षिञ् बन्धने।).
The army of PaNDavaas was very impressive because of Him.(पाण्डवानां सेना शोभना यस्मात् सः।(The constant company of
KrishNa was the true strength of PaNDavaas. Duryodhana chose to take KrishNa’s army while PaNDavaas were happy to have KrishNa with them.).
He is a great donor.(अतिशयेन दाता सुषेणः, षीङ्
दाने).
541. कनकाङ्गदी (Kanakaangadee)
AS says: He has armlets of gold.(कनकमयानि
अङ्गदानि अस्येति कनकाङ्गदी।
PB says: He is always adorned with ornaments of gold which are unique and are
Heavenly.(अप्राकृतानि दिव्यानि भूषणानि च नित्यशः।
रौक्माणि सन्ति यस्यासौ उच्यते कनकाङ्गदी।।).
MC say: Gold is lustrous, so it is called कनक.
He wears lustrous armlets.(कनति दीप्यति इति कनकः, कनि दीप्तौ, कनके अङ्गदे नित्यम् अस्य स्त इति
कनकाङ्गदी।).
His nature(स्वरूप) is full of lustre. His armlets radiate this lustre.(कनति दीप्यतीति कनकं भगवत्स्वरूपम्। तदात्मके अङ्गदे अस्य स्त इति कनकाङ्गदी।).
….. …. …… …… …. ….. …. ….
Man is cast in the image of God, goes the saying. For the purpose of worship, we do the reverse: we cast God in the image of man and adorn Him with ornaments, weapons and all the things that allure us here on earth!
VISHNU SAHASRANAAMA 325
542. गुह्यः (Guhyah)
AS says: He is knowable through the secrets of Upanishads.(रहस्योपनिषद्वेद्यत्वात्). He is in the cave of the heart.(गुहायां हृदयाकाशे निहित इति वा).
PB says: He is a secret enshrined in the five
(major) Upanishads.(पञ्चोपनिषदङ्गेन गूढत्वात् गुह्य
उच्यते।
MC say: To those who are unfit and ineligible, He ever remains a mystery and a secret.(गूहितुम् अयोग्याः अस्य रहस्यतत्त्वानि यथा न जानीयुः तथा संवारयितुं योग्यः गुह्यः।).
He is inscrutable, unknowable.(दुर्ज्ञेयत्वाद् गुह्यः).
गुह्यं तत् परमं ब्रह्म। गुह्यं ब्रह्म सनातनम्।
He is tuckedaway in the ether of the heart.
(गुहायां हृदयाकाशे निहित इति गुह्यः।).
He is to be treasured and guarded(as a precious jewel).(संरक्षणीयत्वात् गुह्यः।).
During His descent as Rama, He was worshipped by Guha(the boatman).(गुहनामकेन अर्चितत्वात् गुह्यः।).
…… …….. ……. ……. ……. …….
The word ‘guhyam’ and its variants are many in Gita:
गुह्यम् – गुह्यम् अध्यात्मसंज्ञितम्। (XI-1)
य इमं परमं गुह्यम्। (XVIII-68)
एतद् गुह्यमहं परम्। (XVIII-75)
गुह्यतरम् – गुह्या्द्गुह्यतरं मया। (XVIII-63)
गुह्यतमम् इदं तु ते गुह्यतमम्। (IX-1)
इति गुह्यतमं शास्त्रम्। (XV-20)
Gita calls the knowledge about God a ‘royal secret’, a ‘sovereign secret’ – राजविद्या राजगुह्यम्।(IX -2)
VISHNU SAHASRANAAMA 326
543. गभीरः (Gabheerah)
AS says: AS says: He is very solemn, very profound , very awe-inspiring in view of His ज्ञान, ऐश्वर्य, strength, vigour etc.(ज्ञान ऐश्वर्य बल वीर्यादिभिः गम्भीरो गभीरः।).
PB says: Muddy water becomes pure upon contact with (the powder of) Kataka nut.
Likewise, the soul defiled by the beginningless अविद्या(ignorance) becomes pure upon contact with God. Then, what to say about the naturally effulgent Lord!
(भगवत्संप्रक्तो हि कतकसंकलितम् इव सलिलम् अनादि
अविद्याकलुषो ऽपि संसारी प्रसीदति। किं पुनः स्वभावदीप्तो
भगवान्? सः अभिव्यक्त ऐश्वरमहागाम्भीर्यो गभीरः।). He is solemn and awe-inspiring due to His benign authority and power.
MC say: Infinite attributes or the entire cosmos enter Him.(अनन्ताः गुणाः समस्तं जगद्वा गच्छन्त्यत्र इति गभीरः।).
He is All-knowing, so गः, He is utterly playful,
so भीरः।(गच्छति सर्वम् अवगच्छति जानातीति गः, भृतं
पूर्णं रं क्रीडा यस्य सः भीर:।).
The all-knowing gods are गाः, even to them
He gives fright. (गच्छन्ति अवगच्छन्ति इति गाः ज्ञानिनॊ देवाः, तेभ्योऽपि भयं राति ददाति इति गभीरः।).
He wards off the fear of the liberated, who have attained Him.(गच्छन्ति आप्नुवन्ति आत्मानमिति गाः मुक्ताः तेषां भयं रेपयति स्रावयति नाशयतीति यावत्
गभीरः, रीङ् स्रवणे।).
He delights, He regales the liberated, who are fearless.(गता भी: येभ्यः ते मुक्ताः, तान् रमयतीति
गभीरः।).
VISHNU SAHASRANAAMA 327
544. गहन: (Gahanah)
AS says: He is impenetrable(to thought,
speech and mind).(दुष्प्रवेशत्वात् गहनः). He is the witness to the presence and absence
of the three states of consciousness.(अवस्था त्रयभावाभावसाक्षित्वाद् वा गहन:।).
PB says: Though what is inside the sea ( when calm) is visible clearly, surely it is not just knee-deep. He is like that, inscrutable.
(दुरवगाहः, न हि स्वच्छ सुग्रह अन्तर्वृत्तोऽपि रत्नाकरो
जानुदघ्नः।).
MC say: He annihilates all(at the time of Pralaya).(गाहते सर्वं विलोडयति नाशयति इति गहन:।
गाहू विलोडने।).
He has an enhanced presence within the
Enlightened.(गच्छन्ति अवगच्छन्ति ब्रह्म इति गाः ज्ञानिनः। तेषु विशेषतया हन्ति प्रविशतीति गहन:।).
He is everywhere and He knows everything.
(गच्छति सर्वत्र इति गः, हन्ति अवगच्छति सर्वमिति हनः,
गश्चासौ हनश्च गहन:।).
He knows everything, so गः, He wipes out everything, so हनः। (सर्वं गच्छति अवगच्छति इति गः,
हन्ति सर्वं संहरतीति हनः, गश्चासौ हनश्च गहन:।).
He knows everything and is everywhere, so
गः, He is blemishless, so हः, He inspires all, so नः। (सर्वं गच्छति अवगच्छति सर्वत्र गच्छति इति वा गः,
सर्वान् दोषान् जहातीति हः, सर्वं नयति प्रणयतीति नः,
गश्चासौ हश्चासौ नश्च गहन:।).
He leads to destruction what is fit to be
destroyed. He wards off the destruction of that which is not fit to be wiped out.( नाशयोग्य पदार्थानां गहं विलोडनं नयति प्रापयति ,
नाशायोग्यपदार्थानां गहं नयति अपनयति इति गहन:).
VISHNU SAHASRANAAMA 328
545. गुप्तः (Guptah)
AS says: He is said to be hidden because He is beyond the reach of speech and mind.(वाङ्मनसागोचरत्वात् गुप्तः।). Katha Upanishad says: एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते। 1-3-12).
PB says: He is a closely guarded secret by
those who know His majesty.(तद् गौरवज्ञै: गुप्तः स गुप्त इत्यभिधीयते).
MC say: He is cherished and guarded in their hearts by the साधक-s, spiritual aspirants.(साधकैः स्वह्रदि त्रातत्वात् गुप्तः, गुपू रक्षणे,
गुप्तं गूढे त्राते इति हैम:(a lexicon by that name).
He protects all, so गुप्, He is all-pervasive, so तः। (गोपायति सर्वान् इति गुप्, गुपू रक्षणे, ततत्वात् तः,
गुप् चासौ तश्च गुप्तः।).
He is inside those who protect.(गोपायन्तीति गुपः, तेषु ततत्वात् गुप्तः।).
The ineligible and unqualified may misinterpret, so His knowledge is kept as a secret by the wise knowers.(अयोग्या: सम्यक् न जानीयुः इति ज्ञानिभिः गुप्तत्वात् गुप्तः, गुप गोपने).
He lies concealed.(गूढत्वात् गुप्तः, गुप गोपने).
गीता says: नाहं प्रकाशः सर्वस्य योगमायासमावृत:।(7-25).
……… …… …… ………
Brahmabindu Upanishad says:
घृतमिव पयसिनिगूढं भूतेभूते च वसति विज्ञानम् ।
सततं मन्थयितव्यं मनसा मन्थानभूतेन।।
(The divine lies hidden in every being like ghee in the milk. We ought to churn constantly with our mind as the churning rod.)
Saint Tukaram has gifted us a beautiful song which highlights God as ‘hidden and
concealed’ with examples:
देह देवाचें मन्दिर। आंत आत्मा परमेश्वर।।१।।
जशीं ऊसान्त हो साखर। तसा देहांत हो ईश्वर।।२।।
जसें दुधामधें लोणी। तसा देही़ंं चक्रपाणी।।३।।
देव देहांत देहांत। कांहो जाता देवळांत।।४।।
तुका सांगे मूढजना। देव देहीं का पहाना।।५।।
(ऊसान्त: in the sugarcane)
The Abhang is simple and self-explanatory,
so I am not giving a translation.
Saint Jnaneshvar says in Jnaneshvari (18-1227, 1228) अगा वसुधेच्या पोटीं। निधान सिद्ध किरीटी। वन्हि सिद्ध काष्ठीं। दोहां दूध।। परी लाभें तें असते। तया कीजे उपायातें। येर सिद्धचि तैसा येथें। उपायीं मी।।(O Arjuna, the treasure lies in the womb of the earth; fire lies in the wooden sticks and milk lies in the udder of the cow. The treasure, fire and the milk in these examples are already there(सिद्ध). Yet, one has to devise ways and means to secure them. Likewise, though I am already within, you have to devise ways and means(bhakti) to attain Me.).
VISHNU SAHASRANAAMA 329
546. चक्रगदाधरः (Chakragadaadharah)
AS says: He holds the discus symbolising the mind and the mace symbolising the
intellect for protecting the world.
(मनस्तत्वात्मकम् चक्रं बुद्धितत्वात्मिकां गदाम्। धारयन्
लोकरक्षार्थं उक्तः चक्रगदाधरः।।).
PB says: He has divine weapons, very powerful.(यः शक्तिमत् दिव्यहेतिः स स्यात् चक्रगदाधरः।).
MC say: He holds the discus called Sudarshana and the mace called Koumodaki.(सुदर्शनाख्यं चक्रं कौमोदकीनाम्नीं गदां
धारयतीति चक्रगदाधरः।).
He makes the souls go through the cycle of संसार, so चक्र:, He holds the mace, so He is गदाधरः। (चङ्क्रामयति संसारे जीवान् परिभ्रामयति इति
चक्र:, गदां धारयतीति गदाधरः, चक्र: च सः गदाधरश्च
चक्रगदाधर:।)
He gives rise to movement, so चक्रः, He clearly expounds(Dharma etc), so गदः, He
upholds(His creation) very well, so आधरः।
(क्रियते गतिरनेन इति चक्रः, गदति व्यक्तं वदतीति गदः, गद
व्यक्तायां वाचि, आ सम्यक् धारयतीति आधरः, चक्रश्चासौ
गदश्चासौ आधरश्च चक्रगदाधरः।).
He punishes and condemns those who move in armies like the demon Naraka, so He is चक्रगदः, none upholds Him, so अधरः ,
or He upholds all very well, so आधरः।
(चक्रे सैन्ये गच्छन्ति इति चक्रगा: नरकासुरादय:, तान् द्यति
खण्डयति इति चक्रगदः, न विद्यते धारको यस्य इति अधरः,
आ सम्यग् धारयतीति वा आधरः, चक्रगदश्चासौ अधरश्चेति
चक्रगदाधरः।).
……… ………. ……. …..
Darshana also means philosophy. We have six systems of philosophy and they are called षड्दर्शन. सु दर्शन means a good philosophy. A good philosophical outlook makes life meaningful and not just ‘a tale told by an idiot
signifying nothing’. Says Manu, the ancient
Lawgiver: सम्यग्दर्शनसम्पन्नः कर्मभिर्न निबध्यते। दर्शनेन
विहीनस्तु संसारं प्रतिपद्यते।। “One having a good
philosophy of life is not shackled by Karma. One, who doesn’t have it, bogs down in संसार”. Please note , the law of Karma does not cease for him. Indeed, none can escape it. What it means is that, thanks to his philosophical vision, he will not be cowed down by it. He will come out of it unscathed(अ क्षत). This is the rationale of Mantraakshata.. The symbolism of VishNu’s Sudarshana Chakra is that a good (सु) philosophy (दर्शन) of life like, say, what is taught in Bhagavadgeeta, stops the wheel(चक्र) of repeated rounds of births and deaths. Similarly, the Grace of God and the Guru is like a mace(गदा) and smashes to smithereens the deleterious effects of Karma. Hence, VishNu is चक्रगदाधर.
How rich in symbolism is Hindu iconography!
VISHNU SAHASRANAAMA 330
वेधाः स्वाङ्गोऽजितः कृष्णो दृढः सङ्कर्षणोऽच्युतः।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः।।72।।
(11 Names).
547. वेधाः (Vedhaah)
AS says: He is the Ordainer.(वेधा विधाता।). He is the Lawgiver.
PB says: He perpetually bestows on His devotees whatever conduces to their greatest good and prosperity.(महाविभवकल्याणं सततं विदधाति यः। भक्तेभ्य: परमं वेधा सर्वदा मङ्गलप्रदः।।).
MC say: One who upholds and fosters in
various ways.(विशेषेण धारणपोषणकर्ता हि वेदाः, धाञ् धारणपोषणयोः।).
He is the Creator.(विदधातीति वेधा:।).
He is learned and erudite.(बुधः वेधाः, “वेधा: पुंसि
हृषीकेशे बुधे च परमेष्ठिनि” इति मेदिनी।)(Medini is a
lexicon). “नमो कृष्णाय महते नमः कृष्णाय वेधसे”(महाभारत शान्तिपर्व 56-10).. “नमो तुभ्यं भगवते वासुदेवाय वेधसे”(भागवत 10-11-33)
548. स्वाङ्गः (Svaangah)
AS says: He alone is His helper in doing anything.(स्वयमेव कार्यकरणे अङ्गम् सहकारीति स्वाङ्ग:।). He is independent and self-reliant.
PB says: He has His unique paraphernalia like Umbrella and Chaamara(Chowri).(स्वाऽसाधारणम् अङ्गं छत्रचामरादि यस्यास्ति नित्यं सः स्वाङ्ग:।). These two are the insignia of royalty and God is the King of kings(राजाधिराज).
MC say: In Padma PuraaNa, VishNu is called स्व because He is independent and blissfull. His limbs,too, partake of this delightful nature.(स्वतन्त्रत्वात् सुखत्वात् च स्वनामा विष्णुरुच्यते इति पाद्मे. तद्रूपाणि अङ्गानि यस्य सः स्वाङ्ग:।).
He has beautiful and blissful limbs.(सु शोभनानि आ आनन्दात्मकानि अङ्गानि यस्य सः स्वाङ्ग:।).
By His grace, one is blessed with beautiful and delightful limbs.(सु शोभनानि आ आनन्दात्मकानि अङ्गानि यस्मात् सः।).
His limbs are all around.(सुष्टु आसमन्तात् अङ्गानि यस्य सः स्वाङ्ग:।) Veda says : His eyes are everywhere; His faces(mouths), and arms are everywhere.(विश्वतः चक्षुरुत विश्वतो मुखो विश्वतो
बाहुरुत विश्वतःपात्।). गीता says(13-13) सर्वतः पाणिपादं तत् सर्वतोऽक्षि शिरोमुखम्।).
VISHNU SAHASRANAAMA 331
549. अजितः (Ajitah)
AS says: In none of His incarnations, He has
been conquered by anyone.(न केनापि अवतारेषु जित इति अजितः।).
PB says: He has a city called Aparaajitaa,
which means ‘conquered by none’.(न जिता या सा यस्यास्ति अजितापुरी, अजितः तेन विज्ञेयः।).
MC say: He is not conquered by anyone in any respect whatsoever.(केनापि कस्मिन्नपि विषये
जितो न भवतीति अजितः।).
He is most exalted, so अजितः।(अधिकं जितः उत्कृष्टः इति अजितः।). There is none more exalted than Him.(न विद्यते जितः उत्कृष्टः यस्मादस्य इति अजितः।).
He is full of auspicious qualities, so अः, He is conquered by the devotion of His devotees, so जितः।(गुणपूर्णत्वात् अः, भक्तानां भक्त्या जितो भवतीति जितः, अश्चासौ जितश्च अजितः।).
550. कृष्णः (KrishNah)
AS says: He is KrishNadvaipaayana, Veda
Vyaasa.(कृष्णः कृष्णद्वैपायनः।
This Name has already occured at no.57 and AS has interpreted it etymologically.
PB says: He has a most attractive, dusky complexion of a cloud.
(मेघमेचक चारुवर्णः कृष्णः।).
MC say: He is abundantly blissful.(कृषि: भूः
णः सुखं यस्य सः कृष्णः, पूर्णसुखः।).अत्र भूशब्दः भू बहौ,
बहुः पूर्णतायाम्। (कृषिर्भू वाचकः शब्दः णश्च निर्वृतिवाचकः। विष्णुः तद्भावयोगात् च कृष्णो भवति शाश्वतः।। Mahabharata, Udyoga Parva 70-5).
The unalloyed bliss of the liberated is due to
Him.(कृषिः भूः पूर्णः णः सुखं मुक्तात्मनाम् यस्मात् सः।).
Being present in the plough made of iron, He tills the land.(कार्ष्णायसे हले सन्निहितो भूत्वा भूमिं
कृषति इति कृष्णः।). The Lord says: “O Paartha,
I till the land by becoming the iron-made
plough”.(कृषामि पृथिवीं पार्थ भूत्वा कार्ष्णायसो हल:।
तस्मात् … कृष्णोऽहमर्जुन।)(महाभारत शान्तिपर्व 342-79).
To the pure and the pious He gives devotion and knowledge and draws them near Him.
(सात्विकेभ्यः ज्ञानभक्त्यादीन् दत्वा तान् स्वसमीपं कर्षति इति कृष्णः।).
He pulls up the pious and the pure from sin and संसार।(सात्विकान् पापाद् संसाराद् वा कर्षति
उत्कर्षति उद्धरति इति यावत् कृष्णः।).
He hurls the sinners into the darkest hell.
(पापिनः नरकम् अन्धतमो वा कर्षति अपकर्षति इति
कृष्ण:।).
VISHNU SAHASRANAAMA 332
551. दृढः (DriDhah)(Firm)
AS says: He is firm because there will never be any lessening of His nature or strength.
(स्वरूप सामर्थ्यादेः प्रच्युत्यभावात् दृढः।).
PB says: He is bulky and strong, so He is Firm.(स्थूलत्वात् बलवत्वात् च दृढ इत्यभिधीयते।). He
has expanded into this vast universe of names and forms, hence He is bulky.
MC say: He is powerful(शक्तः) and bulky(स्थूल). Hence, Firm(दृढः).
Due to abundance of attributes like knowledge, bliss etc, He is Firm.(ज्ञानानन्दादिगुणस्वरूपी गाढः दृढः। “दृढः स्थूले नितान्ते च
प्रगाढे बलवत्यपि” इति मेदिनी(a lexicon called Medini.
He is abundant and full(in all excellences).
(दर्हति दृंहतीति वा दृढः।).
He enriches and empowers His devotees.
(दर्हयति दृंहयति स्वभक्तान् इति दृढः).
552. सङ्कर्षणोऽच्युतः (SankarshaNochyutah)
AS says: At the time of dissolution, He draws all beings simultaneously unto Himself, so He is SankarshaNa. He does not slip down from His nature, so He is Achyuta.(सम्हारसमये युगपत् प्रजाः सङ्कर्षतीति सङ्कर्षणः । न च्योतति स्वरूपादिति अच्युतः।).
PB says: He draws all – animate and inanimate – equally unto Himself in संसार।
(सङ्कर्षणः संसृतौ यः समं चित् अचित् कृषेत्।).Like Brahmaa etc He suffers no slip, hence He is Achyuta(ब्रह्मादिवत् न च्यवते स्थानात् इति अच्युतः स्मृतः।).
MC say the same as above and add: He draws the minds of His devotees unto Himself.(भक्तानां मनः स्वात्मानं प्रति सङ्कर्षतीति सङ्कर्षणः, अच्युतश्च।).
He is drawn by devotees unto them with mind.(सङ्कृष्यते भक्तैः मनसा इति सङ्कर्षणः। अच्युतश्च।)
He gives strength to Aadishesha(whose name is also SankarshaNa) to bear the burden of the universe.(सङ्कर्षणनामकस्य शेषस्य
ब्रह्माण्डधारणे सम्यक् कर्षणं कर्षणसामर्थ्यं यस्मात् सः।).
He takes away the trials and tribulations from His devotees.(दुरितानि भक्तेभ्य: सङ्कर्षति अपकर्षतीति सङ्कर्षणः।).
MC have not commented on Achyuta now since it has already occured twice before – no.100 and 318.
VISHNU SAHASRANAAMA 333
553. वरुणः (VaruNah)
AS says: The setting sun is named as VaruNa because He contracts and withdraws His rays.(स्वरश्मीनां संवरणात् सायङ्गतः सूर्यः वरुणः।).
PB says: He is called as VaruNa because He
is pervading the earth and the heaven above.(दिवं महीम् च आवृत्य स्थितः इति सः वरुणः।).
MC say: He enfolds all creation in darkness
(at night).(तमसा आवृणोति इति वरुणः।).
He enfolds all in ignorance.(अज्ञानेन आवृणोति इति वरुणः।).
He lifts up a superior(well qualified) soul to higher reach.(वरम् उत्तमं जीवं उन्नयति ऊर्ध्वं नयति
इति वरुणः।).
His joy, happiness, bliss is most superior.
(वर: श्रेष्टः णः आनन्दः यस्य सः वरणः, वरण एव वरुणः।).
The above interpretations are based on the
following verse: आवृणोतीति वरुणः तमसाऽज्ञानतोऽपि वा। वरमुन्नयतीत्यस्माद् वरानन्दत्वतोऽपि वा।।
He, who has supreme strength, is VaruNa.
(वर: णः बलं यस्य सः व्रणः, वरणः एव वरुणः।
He is sought after by the devotees.(व्रियते भक्तैरिति वरुणः।).
He seeks out(picks and chooses) His devotees.(वृणुते भक्तान् इति वरुणः।).
He prevented the distribution of nectar to the demons(by becoming Mohini).(वं अमृतं दैत्येषु रुणद्धि इति वरुणः।).
VISHNU SAHASRANAAMA 334
554. वारुणः (VaaruNah)
AS says: VaruNa’s son – Vasishta or Agastya- is VaaruNa.(वरुणस्य अपत्यं वसिष्टो अगस्त्यो वा वारुणः।).
AS does not say how this name applies to
VishNu whereas the other commentators have done so.
PB says: He is present in him, who accepts Him as their Lord.(तं स्वामित्वेन यः वृणुते सः वरुणः,
तत्र भवो वारुणः।).
MC say: He is the producer of water.(वरुणः जलम्। तस्य स्रष्ट्रत्वात् तत्सम्बन्धी वारुणः।).
Water is His shelter(at the time of Pralaya)
(वरुणः जलम्। आश्रयत्वात् तत्सम्बन्धी वारुणः।).
Happiness is VaruNa because everyone yearns for it. Being its Lord, He is VaaruNa.
(व्रियते सर्वैः इति वरुणं सुखम्। स्वामित्वेन तत्सम्बन्धित्वात्
वारुणः भगवान्।).
He wards off the evil that befalls the devotees, evils like the demons.(दैत्यादीन् भक्तानाम् अनिष्टं वारायतीति वारणः, वारण एव वारुणः।).
555. वृक्षः (Vrikshah)
AS says: He stands still and unmoving like a tree.(वृक्ष इव अचलतया स्थित इति वृक्षः।) “वृक्ष इव स्तब्धो दिवि तिष्ठत्येक: ” says Shvetaashvatara
Upanishad(3-9).
PB says: He is like a shade-giving tree to those who seek shelter.(आश्रितानां छायादायकतरुवत् उपजीव्यः इति वृक्षः। Rama is described in RamayaNa as: निवासवृक्षः साधूनाम् आपन्नानां परागतिः।(किष्किन्धाकाण्ड 15-19). All live due to Him and He puts up with all our misdeeds, so He is called as a Tree.(सर्वोपजीव्यः सर्वसह: वृक्ष इत्यभिधीयते।).
MC say: At the time of dissolution, He wipes out everyone.(सम्हारकाले सर्वं वृश्चतीति वृक्षः।) He
wipes out the demons(दैत्यान् वृश्चति)(व्रश्चू छेदने).
He seeks out devotees endearingly.(भक्तान्
वृक्षते आत्मीयतया वृणुते इति वृक्षः।).
He accepts lovingly the devoted offerings of His devotees.(वृक्षते भक्तैः भक्तिपूर्वकं समर्पितं
प्रीतिपूर्वकं वृणुते इति वृक्षः।).
He is sought after by all the knowers.(वृक्ष्यते
सर्वैः ज्ञानिभि: व्रियते इति वृक्षः।).
He is sought by devotees, so वृ, He puts an end to the संसार of His devotees, so क्षः।
(व्रियते भक्तैः इति वृ, भक्तानां संसारस्य क्षयकारित्वात् क्ष:।
VISHNU SAHASRANAAMA 335
554. वारुणः (VaaruNah)
AS says: VaruNa’s son – Vasishta or Agastya- is VaaruNa.(वरुणस्य अपत्यं वसिष्टो अगस्त्यो वा वारुणः।).
AS does not say how this name applies to
VishNu whereas the other commentators have done so.
PB says: He is present in him, who accepts Him as their Lord.(तं स्वामित्वेन यः वृणुते सः वरुणः,
तत्र भवो वारुणः।).
MC say: He is the producer of water.(वरुणः जलम्। तस्य स्रष्ट्रत्वात् तत्सम्बन्धी वारुणः।).
Water is His shelter(at the time of Pralaya)
(वरुणः जलम्। आश्रयत्वात् तत्सम्बन्धी वारुणः।).
Happiness is VaruNa because everyone yearns for it. Being its Lord, He is VaaruNa.
(व्रियते सर्वैः इति वरुणं सुखम्। स्वामित्वेन तत्सम्बन्धित्वात्
वारुणः भगवान्।).
He wards off the evil that befalls the devotees, evils like the demons.(दैत्यादीन् भक्तानाम् अनिष्टं वारायतीति वारणः, वारण एव वारुणः।).
555. वृक्षः (Vrikshah)
AS says: He stands still and unmoving like a tree.(वृक्ष इव अचलतया स्थित इति वृक्षः।) “वृक्ष इव स्तब्धो दिवि तिष्ठत्येक: ” says Shvetaashvatara
Upanishad(3-9).
PB says: He is like a shade-giving tree to those who seek shelter.(आश्रितानां छायादायकतरुवत् उपजीव्यः इति वृक्षः। Rama is described in RamayaNa as: निवासवृक्षः साधूनाम् आपन्नानां परागतिः।(किष्किन्धाकाण्ड 15-19). All live due to Him and He puts up with all our misdeeds, so He is called as a Tree.(सर्वोपजीव्यः सर्वसह: वृक्ष इत्यभिधीयते।).
MC say: At the time of dissolution, He wipes out everyone.(सम्हारकाले सर्वं वृश्चतीति वृक्षः।) He
wipes out the demons(दैत्यान् वृश्चति)(व्रश्चू छेदने).
He seeks out devotees endearingly.(भक्तान्
वृक्षते आत्मीयतया वृणुते इति वृक्षः।).
He accepts lovingly the devoted offerings of His devotees.(वृक्षते भक्तैः भक्तिपूर्वकं समर्पितं
प्रीतिपूर्वकं वृणुते इति वृक्षः।).
He is sought after by all the knowers.(वृक्ष्यते
सर्वैः ज्ञानिभि: व्रियते इति वृक्षः।).
He is sought by devotees, so वृ, He puts an end to the संसार of His devotees, so क्षः।
(व्रियते भक्तैः इति वृ, भक्तानां संसारस्य क्षयकारित्वात् क्ष:।
VISHNU SAHASRANAAMA 336
557. महामनाः (Mahaamanaah)
AS says: He accomplishes creation, sustenance and dissolution just by thought.
(सृष्टि स्थित्यन्तकर्माणि मनसैव करोतीति महामनाः।
विष्णुपुराण says: मनसैव जगत्सृष्टिं संहारं च करोति यः।).
PB says: He has a fathomless(too deep), benevolent and a vast mind.(अगाध उदार विस्तृत
मनो यस्य महामनाः।).
MC say: His mind is superior and excellent.
(महत् मनः यस्य सः महामनाः।).
He is revered, so महः, His mind is not earthly,
so अमनाः। (मह्यते पूज्यत इति महः, न विद्यते मनः प्राकृतं
मनः यस्य सः अमनाः, महश्चासौ अमनाश्च महामनाः।). Says the MuNDaka Upanishad: He is अप्राणो
ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः। 2-1-2
Shesha, GaruDa, Rudra, Indra, Kaama, Aniruddha, Brihaspati and the moon – these presiding deities of the mind have attained eminence due to Him.(महान्तः श्रेष्ठाः शेष गरुड रुद्र इन्द्र काम अनिरुद्ध बृहस्पति चन्द्रा: मनोऽभिमानिनः यस्मात् सः महामनाः। This is Maadhva theology. These
deities bring about changes in the moods of the mind variously.
The mind of the liberated is vast and superior due to Him.(महत् मनः मुक्तात्मनाम् यस्मात् सः।).
He is great and thoughtful.(मनुते इति मनाः, महान् च असौ मनाश्च इति महामनाः।).
Superior mind and knowledge accrue from
Him.(महत् श्रेष्ठं मनः मनीषा यस्मात् सः महामनाः।).
The excellent mind of the devotees is centred in Him.(भक्तानां महत् मनः यस्मिन् सः।).
True excellence of the mind is Bhakti towards Him, who is the prime mover behind the mind.(यन्मनसा न मनुते येनाहुर्मनो मतम्। तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते। Kena Upanishad 1-5).
VISHNU SAHASRANAAMA 337
भगवान् भगहाऽनन्दी वनमाली हलायुधः।
आदित्यो ज्योतिरादित्य: सहिष्णुर्गतिसत्तमः।।73।।( 9 Names).
558. भगवान् (Bhagavaan)
AS says: He, who has the following six fortunes(bhaga) is Bhagavaan. They are:
Total lordship, strength, fame and success,
prosperity, knowledge and dispassion. The
adjective ‘total'(समग्र) is applicable to all the
six fortunes.(ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः।
ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा।। विष्णुपुराण 6-5-74).
AS gives another definition also. He, who knows the following, is Bhagavaan. They are: creation, dissolution, the coming and going of beings, knowledge and ignorance.
‘knows’ is to be construed in the sense of ‘is responsible for’. (उत्पत्तिं प्रलयं चैव, भूतानाम् आगतिं गतिम्। वेत्ति विद्याम् अविद्यां च स वाच्यो भगवान् इति।। विष्णुपुराण 6-5-78).
PB says: He, who is blemishless, most
auspicious(conducive to universal welfare)
and most adorable, is Bhagavaan.(सर्वहेयप्रत्यनीक कल्याणात्मकतया स्थितः। पूज्यात् पूज्यतमो योऽसौ भगवान् इति शब्द्यते।।).
MC also enumerate the six excellences
given by AS.(भगः समग्र ऐश्वर्यादिः। तादृशः भगः सर्वातिशायी नित्यमस्यास्तीति भगवान्।). God is perpetually endowed with these six fortunes(bhaga)..
His glory is most praiseworthy.(भगं माहात्म्यम्।
तदस्य प्रशस्तम् अस्तीति भगवान्।). His will (कामः) or desire is most praiseworthy (प्रशस्तम्).
Sun is called भग and Sun is His symbol.(भगः रविः प्रतीकतया अस्य अस्तीति भगवान्।).Hence we say Soorya-NarayaNa. He is the custodian of Moksha.(भगं मोक्षः तदस्य स्वाम्यतया अस्तीति भगवान्।).
The sun is always on the move, thanks to VishNu. (भगः रविः वाति गच्छति इति वान् यस्मात् सः भगवान्।).
In support of above interpretations, MC quote the lexicons मेदिनी and अमरकोश।(भगं….धर्मे मोक्षेऽथ वा रवौ इति मेदिनी। भगं श्री काम माहात्म्य वीर्य यत्न अर्क कीर्तिषु इति अमरः।).
He is served by all and He knows all.(भज्यते सेव्यते सर्वैः इति भगः। वाति सर्वं अवगच्छति जानाति इति वान्। भगश्चासौ वांश्च भगवान्।).
VISHNU SAHASRANAAMA 338
558. भगवान् (Bhagavaan) (contd)
The six fortunes, lordship etc, quoted by AS
remind us of Maslow’s Hierarchy of Needs,
proposed by him in his Theory of Motivation.
Man is also in quest of the six fortunes like
lordship etc. These are in an ascending order of subtlety, ज्ञान and वैराग्य topping the list. There are seekers galore for ऐश्वर्य etc,
but, only a chosen few like AS pray for the last two(ज्ञान वैराग्यसिध्यर्थं भिक्षां देहि च पार्वति। – अन्नपूर्णा स्तोत्रम्). These two constitute the crowning glory of our life and we gladly apply the epithet, भगवान्, to those few who radiate ज्ञान and वैराग्य like Bhagavan Gautama Buddha,
B.Mahavira, B.Adi Shankara, B.Ramana Maharshi etc. The billionaires don’t qualify to
bag the badge of Bhagavan.
559. भगहा (Bhagahaa)
AS says: At the time of dissolution, He ‘kills’
His excellences like Lordship etc.(ऐश्वर्यादिकं
संहारसमये हन्तीति भगहा। ‘kills’ means withdrawal
Into Himself.
PB says: He goes(हन्ति) towards the six excellences. (भगशब्दान् स कल्याणगुणान् हन्ति गच्छति इति भगहा, हन हिंसा गत्योः।).
MC say: He is in the sun as its controller.
(भगं सूर्यं हन्ति नियामकतया गच्छतीति भगहा, हन हिंसा गत्योः।).
He puts an end to the fortunes of the demons.(दैत्यानां भगं भाग्यं हन्तीति भगहा।).
He ensures that the unqualified don’t get
Moksha.(भगं मोक्षं हन्ति अयोग्यैः यथा न लब्धं तथा करोतीति भगहा।
।He puts an end to the Dharma of the
unqualified.(भगम् अयोग्यानां धर्मं हन्ति नाशयतीति
भगहा।). The unqualified Taamasic persons will pervert Dharma and bring disgrace.
He puts an end to the passion of the devotees.(भगं भक्तानां कामं हन्ति नाशयतीति भगहा।).
He is mindful of the striving , of the effort, of all(भगं सर्वेषां यत्नम् हन्ति अवगच्छति इति भगहा।).
He goes everywhere, endowed with the six excellences.(षड्गुणस्वरूपत्वात् भगः, तादृशः सन् हन्ति सर्वत्र गच्छति इति भगहा, हन हिंसा गत्योः।).
“भगं श्री काम माहात्म्य वीर्य यत्न अर्क कीर्तिषु” इति अमर:।(lexicon called Amara Kosha).
“भगं….. धर्मे मोक्षेऽथ वा रवौ” इति मेदिनी(lexicon by name Medini).
VISHNU SAHASRANAAMA 339
560. आनन्दी (Aanandee).
AS says: He is blissful by nature.(सुखस्वरूपत्वात् आनन्दी).All prosperity is His in abundance.(सर्वसम्पत् समृद्धत्वात् वा आनन्दी).
PB has the Name नन्दी (Nandee).He became the child of the cowherd Nanda(नन्दगोप), so He is Nandee.(नन्दगोपेन पितृमान् नन्दी).
MC say: He has qualitatively superb bliss always.(प्रशस्तः आनन्द: नित्यम् अस्य अस्तीति आनन्दी।).
He regulates the bliss of others.(अन्येषां आनन्दस्य नियामकात्वात् आनन्दी ।).
561. वनमाली (Vanamaalee)
AS says: He wears the garland called Vaijayanti, which is symbolic of the subtle essences of the five elements.(भूततन्मात्ररूपां
वैजयन्त्याख्यां वनमालां वहन् वनमाली।). वनमाला literally means a garland of choicest flowers from the forest.
PB says the same as AS.(स्वसृज्यभूतसूक्ष्माणां
मालया नित्ययोगतः । वनमाली समाख्यातो।).
MC say: He wears a superb garland always.
(प्रशस्ता वनमाला अस्य नित्यम् अस्तीति वनमाली।).
He is served by all, so वनम्। He wears a superb garland, so माली। (वननीयत्वाद् वनम्,
वन सम्भक्तौ,प्रशस्ता माला अस्य अस्तीति माली।).
Cluster of lotus-ponds is dear to Him as a place to be present..(वनानां कमलवनानां माला पङ्क्तिः वनमाला, वनमाला अस्य अस्तीति वनमाली।)
They quote a verse: तुलसीकाननं यत्र यत्र पद्मवनानि च। वसन्ति वैष्णवाः यत्र तत्र सन्निहितो हरिः।। “Where there are gardens of Tulasi, ponds of lotus and habitation of devotees of VishNu, He is
close at hand there.”
He is the custodian of water.(वनम् उदकम्, मलितुं धर्तुं शीलमस्येति वनमाली, मल धारणे।). Water is
the symbol of life. At the time of प्रलय, everything is wiped out except water and
He is afloat in water as वटपत्र शयन on a solitary banyan leaf as बालमुकुन्द.
VISHNU SAHASRANAAMA 340
562. हलायुधः (Halaayudhah).
AS says: The plough is His weapon. VishNu as Balarama.(हलमायुधम् अस्य इति हलायुधः बलभद्राकृतिः।).
PB says: He always wields the plough( symbol of agriculture), with Him.(हलं च सततं सीरं धत्ते योऽसौ हलायुधः।).
MC say: The plough is His weapon.(हलं लाङ्गलम् आयुधं प्रहरणं यस्य सः।).
By His grace, Balaram wields the plough as a weapon.(हलं बलरामस्य आयुधं यस्मात् यस्य अनुग्रहात् सः हलायुधः।).
Being in the plough, He ploughs the land. So, He is Hala.(हलति हले सन्निहितो भूत्वा भूमिं कृषतीति हलः, हल विलेखने।). Being present in the weapon, He fights.(आयुधे सन्निहितेन अनेन आयुध्यते प्रह्रियत इति आयुधः, युध संप्रहारे, हलश्चासौ आयुधश्च हलायुधः।).
The Lord says: Being the iron-made plough, I till the land, O Paartha!).(कृषामि
पृथिवीं पार्थ भूत्वा कार्ष्णायसो हलः।).(महाभारत शान्तिपर्व
342-79).
He enters the plough and sustains it.(हलम् एति धत्ते इति च हलायुधः।).
……. ………. ………. ………. …….
Associating KrishNa with cows (go kula, herd of cows) and Balarama with plough (hala) is the PauraaNic way of highlighting or even glorifying the importance of these twin professions of dairy farming and agriculture respectively.
VSN is a universal mesmeriser. Please see in the attached video how a pretty parrot listens, enraptured, to a grandma’s chant!
VISHNU SAHASRANAAMA 341
563. आदित्यः (AADITYAH)
AS says: He is Vaamana, child of Kashyapa and Aditi.(अदित्याम् कश्यपाद् वामनरूपेण जातः।).
PB says: Aditi became Devaki and He, as KrishNa, was born of her.(अदितिः देवकी, तस्या आदित्यो अपत्यभावतः।).
MC say: He is the primary cause, so आदि; being pervasive(ततत्वात् ) He is त्यः।
He accepts all as His.(सर्ववस्तूनि स्वीयतया आदत्त इति आदित्यः।).
He is the male child of Aditi.(अदितेः अपत्यं पुमान्).
He was at the very beginning(of creation).
(आदिस्थत्वादादित्यः।). The Aitareya Upanishad says: आत्मा वा इदमेक एवाग्र आसीत्, नान्यत् किञ्चन
मिषत्।).
All the scriptures look upon Him as the subject to be expounded, so He is आदिः; being pervasive He is त्यः। (आदीयते सर्वैः शास्त्रैः प्रतिपाद्यतया गृह्यत इति आदिः, ततत्वात् त्यः, आदिश्चासौ त्यश्च आदित्यः।).
564.ज्योतिरादित्य: (Jyotiraadityah)
AS says: He is the light in the Sun.(ज्योतिषि सवित्रमण्डले स्थितो ज्योतिरादित्य:।).
PB says: He is unique and wonderfully
luminous, compared to whom the well-known sun will look pale! (दिव्य आश्चर्य ज्योतिर्मयत्वात् अपूर्वो ज्योतिरादित्य:, प्रसिद्धो हि आदित्यः तत्तेजसि तमायेत।).
MC say: The sun is luminous because of Him.(आदित्यः ज्योतिः द्योतकः यस्मात् यस्य अनुग्रहात् सः
ज्योतिरादित्य:).(गीता XV-12 यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि
मामकम्।).
He illumines, so He is ज्योतिः। He is at the very beginning, so आदित्यः। (द्योतते अनेन इति ज्योतिः, आदौ भवः आदित्यः, ज्योतिश्च असौ आदित्यश्च
ज्योतिरादित्य:।).
“Of the luminaries, I am the sun.” says the Lord in Gita ( X-21 ज्योतिषां रविरंशुमान्।). The sun is His Vibhooti.
VISHNU SAHASRANAAMA 342
565. सहिष्णुः (SahishNuh)
AS says: He endures opposites like cold and heat.(द्वन्द्वानि शीतोष्णादीनि सहत इति सहिष्णुः।). This interpretation holds good for the incarnations
like Rama and KrishNa.
One of the earliest precepts to Arjuna by the Lord is: “The opposites like heat and cold, happiness and sorrow etc come and go. They are not permanent, O Bhaarata, pray endure them”.(Gita 2-14 तान् तितिक्षस्व भारत।).
PB says: He endures the lapses of gods like Brahmaa.(ब्रह्मादीनाम् अपराधसहनात् सहिष्णुः।).
MC say: He overcomes all.(सर्वान् सहते अभिभवतीति सहिष्णुः, षह अभिभवे।).
The capacity to endure hardship is सह:, this quality(in the devotees) is under His control, so He is सही, ण stands for strength(बल) and ष for the vital breath प्राण। (सहः निष्ठुरसहनशक्तिः, सहः अस्य नियम्यतया अस्तीती सही,णकारो बलं षकारो
प्राण आत्मा, सही चासौ ष्णुश्च सहिष्णुः।).
566.गतिसत्तमः (Gatisattamah)
AS says: He is the ultimate destination and He is the Supreme.(गतिश्चासौ सत्तमश्च इति गतिसत्तमः।).
PB says: He shows the path of the highest Dharma.(स एव परमधर्माध्वदेशिकत्वेन गतिसत्तम:।). In
matters of Dharma, He is the ultimate authority to be trusted..(धर्मे प्रत्ययिततमो गतिसत्तम उच्यते).
MC say: He is the goal of the Knowers.(गत्या
ज्ञानेन सन्तो गतिसन्तो, गतिसद्भिः तम्यते आकांक्ष्यत इति गतिसत्तम:।).गति means अवगति, knowledge, also. It is said: तस्मात् उद्गतिहेतुत्वात् ज्ञानं गतिरिहोच्यते।
He is the goal of the seekers of liberation.
He is supreme.(मुमुक्षुभिः गम्यत इति गतिः, अतिशयेन
सन् सत्तमः, गतिश्चासौ सत्तमः गतिसत्तम:।).
He causes movement(गतिप्रदत्वात् गतिः), अतिशयेन सन् सत्तमः, गतिश्चासौ सत्तम: गतिसत्तम:).
गीता says: अहम् अस्य जगतः… गतिर्भर्ता। IX-18).
“Without Him, even a blade of grass moves not”(तेन विना तृणमपि न चलति”).
He is the primary purport of all the scriptures, so गतिः, He is yearned for, by the Knowers, so सत्तमः।(गम्यते सर्वशास्त्रैः मुख्यतया प्रतिपाद्यत इति गतिः, सद्भिः ज्ञानिभि: तम्यते कांक्ष्यत इति सत्तमः, तमु काङ्क्शायां ।)
In the Gita, the Lord says: “O Dhananjaya, there is nothing above Me. The entire creation is beaded in Me like a cluster of gems in a thread”.(VII-7).(मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।।).
VISHNU SAHASRANAAMA 343
सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः।
दिव: स्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः।।74।।
(7 Names).
567. सुधन्वा (Sudhanvaa)
AS says: He has a beautiful bow called शार्ङ्ग ,
representing the cluster of sense organs etc.(शोभनम् इन्द्रियादिमयं शार्ङ्गं धनुः अस्य अस्तीति
सुधन्वा।).
PB says: He is called सुधन्वा because His bow is very beautiful.(सुशोभनं धनुर्यस्य सुधन्वा परिकीर्तितः।).
MC say the same as above and add the
following:
He is सुधन्वा because by His grace Arjuna received his beautiful bow called GaaNDeeva.(शोभनं धनुः अर्जुनस्य यस्मात् यस्य अनुग्रहात् सः सुधन्वा।).
He, to attain whom, the sacred AUM is like a bow.(सु शोभनः प्रणवः एव धनुः स्वलक्षीकरणे धनुरिव यस्य सः सुधन्वा।). The MuNDakopanishad says:
प्रणवो धनुः शरो ह्यात्मा ब्रह्मतल्लक्ष्यमुच्यते। अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत्।। (“AUM is the bow, the
self of the साधक is the arrow and Brahman is the target. One should shoot the arrow
without being careless and He should be one with Brahman like the arrow and it’s target”.).
He moves around very well or He knows
(everything).(सु सुष्ठु धन्वति गच्छति अवगच्छति वा
सुधन्वा, धवि गत्यर्थः।).
568.खण्डपरशु: (KhaNDaparashuh)
AS says: While battling the enemies, the axe of परशुराम(VishNu’s incarnation) got broken.
शत्रूणां खण्डनात् खण्डः परषुः अस्य जामदग्न्याकृतेः इति
खण्डपरषुः। Parashurama was the son of Jamadagni, so he is Jaamadagnya.
PB says: Once VishNu in a fight with Rudra threw His axe on the latter and broke it.
(तीव्रकोपात् परशुना रौद्रसंग्राम खण्डनात्। प्रोक्तः स
खण्डपरशुः।). It is amusing that such a fight took
place at all!
MC say: He holds an axe that turns His foes into pieces.(खण्डयतीति खण्डः, तादृश: परशुः यस्य
सः खण्डपरशुः।).
Rudra is also called KhaNDaparashu and He
got the axe from VishNu, the axe which turns everything to pieces at the time of dissolution. (खण्डयति संहारकाले सर्वान् इति खण्डः।
खण्डः परशुः रुद्रस्य यस्मात् सः खण्डपरशुः।).
KhaNDaparashu is one of 108 names of Shiva(no.88).
As though with an axe, He cuts away the अविद्या (ignorance) of those, who deserve Moksha.(परशुना इव खण्डयति मोक्षयोग्यानाम् अविद्यामिति खण्डपरशुः।).
VISHNU SAHASRANAAMA 344
569. दारुणः (DaaruNah)
AS says: He is ruthless towards those who oppose the path of goodness.(सन्मार्गविरोधिनां
दारुणत्वात् दारुणः।).
PB says: He tears to pieces the enemies who are both within us and without.(बाह्याभ्यन्तर
शत्रूणां दारणादपि दारुणः, दृ विदारणे).
MC say: He tears the veil of ignorance that conceals the true nature of the soul.(दारयति
जीवस्वरूपाच्छादनरूपम् अज्ञानमिति दारुणः।).
He grants the wishes of the devotees, so द, He is the dawn of Enlightenment, अरुण। (ददाति भक्तानाम् अभिष्टान् इति दः, दश्चासौ अरुणश्च दारुणः।).
He manipulates the world like the (puppeteer) the wooden puppet.(दारुवत् काष्ठमय प्रतिमाम् इव नयति लोकमिति दारुणः।).
He protects all, so द:, He moves allover and/or He knows everything, so अरुणः।(दयते सर्वान् इति दः, देङ् रक्षणे , ऋच्छति गच्छति सर्वत्र इति अवगच्छति सर्वमिति वा अरुणः, ऋ गतौ, दश्चासौ अरुणश्च दारुणः।).
VISHNU SAHASRANAAMA 345
570. द्रविणप्रदः (DraviNapradah).
AS says: He gives to the devotees the wealth they wish for.(द्रविणं वाञ्छितं धनं भक्तेभ्य: प्रददातीति द्रविणप्रदः।).
PB says: As Vyaasa, He bestows to mankind the wealth in the form of the purport of the scriptures.(शास्त्रं तदर्थं द्रविणं प्रददाति जनाय यः। व्यासो भूत्वा हरिः साक्षात् द्रविणप्रद उच्यते।।).
MC say: He confers wealth liberally in the form of learning.(द्रविणं विद्याधनात्मकं द्रविणं प्रकर्षेण ददातीति द्रविणप्रदः।).
He take care very well of of the wealth(legitimately earned).(द्रविणं प्रकर्षेण दयते रक्षतीति द्रविणप्रदः,देङ् रक्षणे).
He takes away the wealth of the unworthy. (द्रविणम् अयोग्यानां धनं प्रकर्षेण द्यति खण्डयति नाशयति इति यावत् द्रविणप्रदः।). Illegitimate wealth does not last.
Manu, the ancient Lawgiver, speaks of wealth as शुक्ल(white) and कृष्ण (black), the former being earned by fair and the latter by foul means.
He bestows liberally the most important wealth called Moksha.(द्रविणं मुख्यधनात्मकं मोक्षं प्रकर्षेण ददातीति द्रविणप्रदः।). (“त्वमेव विद्या द्रविणं त्वमेव”)
The true nature of the soul, perpetually blissful, is like precious gold. VishNu is its liberal donor.(द्रविणं स्वर्णम्, तदिव वर्तमानं जीवात्मनः नित्यानन्दस्वरूपम्, तत् प्रकर्षेण ददातीति द्रविणप्रदः।).
He liberally gives strength and/or bravery.(द्रविणं बलं पराक्रमं वा प्रकर्षेण ददातीति द्रविणप्रदः।
“द्रविणं काञ्चने धने पराक्रमे बलेऽपि स्यात्” इति हेमचन्द्रः।
(Hemachandra is a renowned Jain compiler of a lexicon known as हैम।).
The movement of the souls is because of Him.(द्रवत्यनेन इति द्रविणः, द्रु गतौ). He liberally gives knowledge, devotion etc.(प्र प्रकृष्टान्
ज्ञानभक्त्यादीन् ददातीति प्रद:।).(द्रविणश्चासौ प्रदश्च द्रविणप्रदः।).
Those, whose hearts melt in devotion, are
DraviNa, the devotees of Hari. To them, He gives liberally.(द्रवः चित्तस्य येषाम् अस्तीति द्रविणः हरिभक्ताः, तेभ्यः प्रकर्षेण ददातीति प्रदः।).
VISHNU SAHASRANAAMA 346
571. दिवः स्पृक् (Divahsprik)
AS says: He is in touch with the sky.(दिवः स्पर्शनात् दिवः स्पृक्). The Cosmic Form(विश्वरूप)
of the Lord vide Chapter 10 of Gita was so huge that it touched the sky.
PB says: He is perpetually in touch with His higher dimension.(दिवि परमपदे स्थितं स्वतत्वं नित्यं
स्पृशति इति दिवःस्पृक्।). His incarnations like Rama and KrishNa were always conscious of their innate divinity even while acting like lay persons.
MC say: His special presence is there in His abode like VaikuNTha.(दिवः द्युशब्दवाच्यं वैकुण्ठं
स्पृशति विशेषेण सन्निधत्त इति दिव: स्पृक्।).
The word ‘dyou’ means knowledge. It is
abundant in Him.(द्यौ: ज्ञानम्, तदाधिक्यवान् इति
दिवःस्पृक् ।).
The word ‘dyou’ means radiance and lustre. It abounds in Him.(द्यौ: कान्तिः, तदाधिक्यवान् इति
दिवःस्पृक्।).
The word ‘dyou’ means Shree and She is specially related to Him.(द्यौ: श्री:, तस्याः विशेषतः
सम्बन्धात् दिवःस्पृक्).
Rudra presides over the sky and VishNu resides in Rudra.(द्यौ: रुद्रः , तस्य स्पर्शनात् दिवः स्पृक्।).(द्युवात्मकः शिवः प्रोक्तः).
Dyou means the luminous Vedic speech,and He is the purport of the Vedaas.(द्योतयति इति
द्यौ: वेदवाक्, तां स्पृशति प्रतिपाद्यतया सम्बध्नाति इति
दिवःस्पृक्।).
VISHNU SAHASRANAAMA 347
572. सर्वदृग्व्यासः (Sarvadrigvyaasah)
AS says: As Vyaasa, He has expanded and enlarged the scope of knowledge in all its variety.(सर्वदृशां सर्वज्ञानानां विस्तारकृद् व्यासः सर्वदृग्व्यास:।). The Vedic lore was neatly classified into four. The first RgVeda had 21
branches, the second Yajurveda had 101, the third Saama Veda had a 1000 and Atharva Veda had 9 branches.(ऋग्वेदादिविभागेन चतुर्धा वेदाः व्यवस्थां कृताः, आद्यो वेद एकविंशतिधा कृतः, द्वितीय एकोत्तरशतधा कृतः, सामवेदः
सहस्रधा कृतः, अथर्ववेदो नवधा शाखाभेदेन कृतः।).
Likewise, Vyaasa classified the PuraaNaas
too.(एवम् अन्यानि च पुराणानि व्यस्तानि अनेन इति व्यास:।).
.PB says: He is the all-seeing Vyaasa. Knower of all the three tenses of time, He
classified what was just one massive Veda into four.(सर्वदृक् सर्वदर्शनात्, विभजन् तु चतुर्धा वै वेदमेकं त्रिकालवित् इति व्यासः।)
MC say: He is all-seeing and all-knowing. As Vyaasa, He classified the Vedaas.(सर्वा पूर्णा दृक् ज्ञानं यस्य सः सर्वदृक्। व्यस्यति वेदान् विभजतीति व्यासः। सर्वदृक् चासौ व्यासश्च सर्वदृग्व्यासः।).
He has a vast, comprehensive intelligence.
(दृशः बुद्धेः व्यासः विस्तारः दृग्व्यासः, सर्वः पूर्णः दृग्व्यासः
यस्य सः सर्वदृग्व्यासः ।). In the Gita ध्यान श्लोक, he is invoked as नमोऽस्तु ते व्यास विशालबुद्धे ।
In the all-knowing wise(वयः, ज्ञानिनः), He has a pervasive presence as a regulator and a guide.(सर्वं पश्यन्तीति सर्वदृशः, ते वयः ज्ञानिनः सर्वदृग्वयः, तेषु आ सम्यक् सरति नियामकतया गच्छतीति सर्वदृग्व्यासः ।).
He is full and perfect, so सर्व:, He is the independent witness, so दृक्, He moves around on the bird(GaruDa), so व्यासः। (पूर्णत्वात् सर्वः, पश्यति स्वतन्त्रतया इति दृक् , विना गरुडपक्षिणा आ समन्तात् सरति गच्छतीति व्यासः।).
He is the purport of all the Vedaas, so सर्वदृक्; His favourite place of residence is Badarikaashrama, so व्यासः। (सर्वैः वेदैः दृश्यते इति सर्वदृक्, वि विशेषेण बदरिकाश्रमे आसः उपवेशनं यस्य सः व्यासः।).
VISHNU SAHASRANAAMA 348
573. वाचस्पतिरयोनिजः (Vaachaspatirayonijah)
AS says: He is the Lord of all learning. He is unborn and self-existing.(वाचो विद्यायाः पतिः
वाचस्पतिः, जनन्यां न जायत इति अयोनिजः।).
PB says: (As Vyaasa) He is the author and master of the epic renowned as Mahabharata, hailed as the fifth Veda.(वाचः पञ्चमवेदस्य स्वामी वाचस्पतिः स्मृतः।).VishNu is not of parental origin(अयोनिजः). In fact, He has no origin at all.
When He assumes incarnations in human form, He has parents and He becomes योनिज।
MC say: He is the custodian or the Lord of the Vedic lore, hence वाचस्पतिः; Vedaas are eternal, so they are causeless, अयोनि ; He is expressed through these causeless(eternal) Vedaas, so He is अयोनिज.
(वाचः वेदवाङ्ग्मस्यस्य पतिः स्वामी , योनिः कारणम्, न विद्यते योनिः उत्पत्तिकारणं यस्य तत् वेदशास्त्रम् अयोनि:,
तस्मिन् जायते अभिव्यक्तो भवतीति अयोनिजः।).(“योनिर्भार्या तथा स्थानं योनि: कारणमेव च “
इति शब्दनिर्णये।)(शब्दनिर्णय is a lexicon).
He is the Lord of the faculty of speech. He is unique and different from those of parental origin.(वाचः वागिन्द्रियस्य पतिः। योनिषु
जायन्त इति योनिजाः, तद्विलक्षणत्वात् अयोनिजः।.
VISHNU SAHASRANAAMA 349
त्रिसामा सामगः साम निर्वाणं भेषजं भिषक्।
संन्यासकृत् शमः शान्तो निष्ठा शान्तिः परायणम्।।75।।
(12 Names).
574. त्रिसामा (Trisaamaa )
AS says: He is praised by the Saama-singers with three musical chants called Devavrata.(देवव्रतसमाख्यातैः त्रिभिः सामभिः सामगैः स्तुत इति त्रिसामा।).
PB and MC name the three musical chants differently.
PB says: The singers praise Him by singing three musical chants called Brihat, Rathaantara and Vaamadevya.(स्वगायक बृहत् रथान्तर वामदेव्यप्रधानसामकात्वात् त्रिसामा।).
MC say: He, who is described by the three
musical chants called Nidhana, Udgeetha
and Prateehaara, is Trisaamaa.(त्रीणि सामानि
निधनोद्गीथप्रतीहाराख्यानि यस्य स त्रिसामा।).
He, who rids us of the three gateways to hell – lust, anger and greed – is Trisaamaa.
(त्रीन् नरकस्य द्वारभूतान् कामक्रोधलोभान् स्यति परिहरति
इति त्रिसामा, सोऽन्तकर्मणि इति धातोः।). गीता says:
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। Ch.XVII-21).
He, who is uniformly present everywhere – in three tenses, three worlds, three kinds of beings called gods, mankind and demons, and three kinds of entities – animate, inanimate and a compound of both – is
Trisaamaa.(त्रिषु कालेषु, लोकेषु, देवमानुषदानवेषु,
चेतनाचेतनतन्मिश्रेषु च समानतया एकरूपतया वर्तमान इति त्रिसामा।).
He is the blissful essence of the three Vedaas.(त्रिष्वपि वेदेषु सारत्वेन आनन्दत्वेन च मीयत इति त्रिसामा।).
He is the essence of the three Vedaas, so
त्रिसः, He is all-knowing, so आमा।(त्रिष्वपि वेदेषु
सारत्वात् त्रिस:, आ सम्यक् सर्वं माति जानातीति आमा,
त्रिसश्चासौ आमा च त्रिसामा।).
VISHNU SAHASRANAAMA 350
575. सामगः (Saamagah)
AS says: He, who sings the musical chants of Saama Veda, is Saamaga.(साम गायतीति सामगः।). VishNu is identified with such singers to highlight how much He is fond of
सामवेद.
PB says: He sings Saama-chants to experience the joy of such singing.(स्वयं स्वानुभवप्रीत्या गायतीति च सामगः।).
MC say: The wind-god is called साम because he is its guardian deity. VishNu is in वायुदेव as his controller.(सामवेदाभिमानित्वात् साम
वायुदेवः, तद् गच्छति नियामकतया प्रविशतीति सामगः।).
He knows सामवेद very well.(साम गच्छति सम्यक्
अवगच्छति इति सामगः।). God is सर्वज्ञ, so, no wonder, He knows all the Vedaas which have been ‘exhaled’ by Him.
He is realised or He is accessible through
सामवेद। (साम्ना सामवेदेन गम्यत इति सामगः।).
He counsels peaceful (saama)conduct to Duryodhana etc. ( as Shri KrishNa in Mahabharata).(साम सान्त्वं दुर्योधनादीन् प्रति गायतीति सामगः।).
576. सामः (Saamah)
AS says: In Gita, He looks upon सामवेद as His
विभूति।(वेदानां सामवेदोऽस्मि)(Ch X-22).
PB says: He washes away the dirt in the minds of His singers.(स्वगायकानां कालुष्यं स्यति यः
साम कथ्यते। सोऽन्तकर्मणि इति धातोः।).
MC say: He is uniform in all His forms.(सर्वेषु
निजरूपेषु समत्वात् साम:।).
He is to be considered the essence (of life).
(सारत्वेन मेयं साम।).
He is uniformly present in all.(सर्वभूतेषु समत्वात्
साम:।).
At the time of dissolution, He destroys everything.(स्यति प्रलयकाले सर्वं नाशयति इति साम:,
सोऽन्तकर्मणि इति धातोः।).
VISHNU SAHASRANAAMA 351
577. निर्वाणम् (NirvaaNam)
AS says: He is the cessation of all kinds of sorrow and is supreme bliss.(सर्वदुःखोपशमलक्षणं परमानन्दरूपं निर्वाणम्).
PB says: He is the means to the supreme state of blessedness for those who are sinless.(निर्वाणं स्यात् परगतेः निमित्तं निर्गतैनसाम्।). Gita- ब्रह्म
निर्वाणं ऋच्छति(2-72).
MC say: He is free from material, elemental body(like ours).(निर्गतं वाणं प्राकृतशरीरम् यस्मात् तत् निर्वाणम्।). Brahman, when manifesting before a devotee, assumes a form; but, it is not प्राकृत, elemental, like ours.(“कायो बाणं शरीरं च”
इत्यभिधाने(dictionary). तत् is Brahman.
He reveals His true form consisting of existence, consciousness and bliss.(निर्गतं प्रकाशितं बाणं चिदानन्दात्मकं स्वीयं शरीरं येन तत् निर्वाणम्।). तत् is Brahman. ब and व are treated as
non-different(अभेद).(वबयोरभेद इति वाणशब्दोऽपि
शरीरार्थे प्रयुज्यते।).
He reveals the true form of the soul as सत् चित् and आनन्द (same as His).(निर्गतं प्रकाशितं बाणं जीवात्मनः चिदनन्दात्मकं स्वरूपशरीरं येन तत् निर्वाणम्।). तत् is ब्रह्मन्.
NirvaaNa is liberation and it is subject to Him(His grace). So, He is refered to as NirvaaNam.(निर्वाणम् अपवर्गः, निर्वाणस्य सत्ता
भगवदधीना इति हेतोः भगवान् निर्वाणम् इत्येव भण्यते।).
NirvaaNam is bliss. He is blissful, so He is
named as NirvaaNa.(निर्वाणं निर्वृतिः, तद्रूपत्वात्
भगवान् निर्वाणम्, “निर्वाणं मोक्षनिर्वृत्योः” इति हैमे).
Haima is a lexicon compiled by the famous Jaina scholar Hemachandra.
He is unassailable by arrows, which come back, unable to pierce Him.(निर्गताः वेद्धुम् अशक्त्या परावृत्य गता बाणाः यस्मादिति निर्वाणम्।). This refers to Brahman in Avataara-mode as Shri
Rama, Shri KrishNa etc.
The words come back unable to describe Him fully.(निर्गताः वाणाः शब्दाः सामग्र्येण प्रतिपादयितुम्
असमर्थाः सन्तः यस्मात् तत् निर्वाणम्, वन् शब्दे
इति धातोः।).
VISHNU SAHASRANAAMA 352
578. भेषजम् (Bheshajam)
AS says: He is the curative medicine for the
illness of Samsaara.(संसाररोगस्य औषधं भेषजम्।).
PB says: He is the excellent medicine for the incurable disease called भवरोग (transmigration, the unending round of births and deaths).(असाध्यभवरोगस्य भेषजं यत् सदौषधम्।).
MC say: He holds in check संसार which is frightening to the souls.(भेषयति जीवान् इति भेषः
भयकृत् संसारः, भेष्र भये, तं जयति वशीकरोति इति
भेषजम्।).
He subjugates fear.(भेष: भयम्, तत् जयति वशीकरोति इति भेषजम्।).
He brings about the fearsome संसार to those
souls who are fit only for it.(भेषं संसारयोग्यानां
भयकारिसंसारं जनयतीति भेषजम्।). गीता says: तानहं द्विषतः क्रूरान् संसारेषु नराधमान्। क्षिपाम्यजस्रम् अशुभान् आसुरीष्वेव योनिषु।।XVI -19).
He brings about fear to those ensnared in संसार।(भेषं संसारिणां भयं जनयतीति भेषजम्।).
He brings about diseases which give rise to fear.(भेषयन्ति इति भेषाः रोगाः, तान् जनयतीति भेषजम्।). Rudra is in charge of निग्रह (punishment) and makes us weep(रोदयति इति रुद्र:) by giving rise to various afflictions as graphically described in Rudra-Namakam.
He conquers diseases.(भेषान् रोगान् जयति अभिभवति इति भेषजम्।).
As described in VSN later, He is both भयकृत् and भयनाशनः। Don’t we describe GaNapati as both Vighnakartaa and Vighnahartaa?
He is the panacea for the ills of संसार।
(संसरारोगस्य औषधरूपत्वात् भेषजम्।)
It is said : औषधं जाह्नवीतोयं वैद्यो नारायणो हरिः।
(The Gangaa water is the medicine and the physician is Shri NarayaNa Himself).
.
VISHNU SAHASRANAAMA 353
579. भिषक् (Bhishak)
AS says: He is called a physician because He taught in Gita the transcendental wisdom that liberates us from the malady of संसार। (संसाररोगनिर्मोक्षकारिणीं परां विद्याम् उपदिदेश गीतासु इति भिषक्।).
PB says: He is called the physician who knows about the origin and cure for the
malaise of भवरोग (repeated round of births and deaths).(भवरोगनिदानज्ञो योऽसौ भिषक्
उदीरितः।).
MC say: He cures the diseases.(भिषज्यति रोगान् अभिभवति नाशयतीति भिषक्।)(भिषज् चिकित्सायाम्).
He is in the sun possessed of rays as its controller.(भाः गभस्तयः अस्य सन्तीति भी, तं सजति
विशेषतः सम्बध्नाति इति भिषक्।).
He is present in the star-studded sky as its
controller.(भानि नक्षत्राणि अस्मिन् सन्तीति भी आकाशः, तं सजति सम्बध्नाति इति भिषक्।).
He is in the flowers with bees as their inner
monitor.(भाः भ्रमराः एषु सन्तीति भीनि पुष्पाणि, तानि सजति सम्बध्नाति इति भिषक्।).
He is detached and objective like a doctor.
(भिषगिव वैद्य इव रोगिणां विषये निर्विकारः इति भिषक्।).
The wicked and the vicious suffer in His fear.(भिया सीदन्ति दुर्जनाः यस्मात् सः।).
………….. …………. ……….. …………….
In the Rudra-namaka, Mantra no.6, Rudra is hailed as the “first and foremost divine physician'(प्रथमो दैव्यो भिषक्). The Teertha we receive from our beloved Sadguru is the water poured as Abhisheka on the शिवलिङ्ग called भिषजेश्वर and presented to Him by Sri Satya Saibaba.
There is a famous verse which says:
“When the body is in tatters due to ageing and is held captive by a host of diseases, the only medicine is Gangaa-jal and the only doctor in attendance is Narayana also called Hari”)(शरीरे जर्जरीभूते व्याधिग्रस्ते कळेवरे। औषधं जाह्नवीतोयं वैद्यो नारायणो हरिः।).
In some nursing homes and hospitals we can see written in bold, big letters: WE ONLY TREAT, IT IS GOD WHO CURES. How very true!
Sri RamakrishNa used to say: God laughs only twice: once when two brothers are fighting over a piece of land saying this plot is mine and that is yours and there should be no tresspass by each other, and the second time God laughs is when a doctor boasts “Why fear when I am here”!!!
VISHNU SAHASRANAAMA 354
580. संन्यासकृत् (Sanyaasakrit).
AS says: For aspirants for Moksha, He has instituted the order of Sanyaasa Ashrama .(मोक्षार्थं चतुर्थाश्रमं कृतवान् इति सन्यासकृत्।).
PB says: By promoting the spirit of Saatvik renunciation among His devotees, He tears to pieces the two others – Rajas and Tamas.
(त्यागेन सात्विकेनाशु रजसः तमसः पदम्। यः कृन्तति स सन्यासकृत्।).
MC say: Through Shruti(Vedaas) and Smriti
(like Manu Smriti etc), He has sanctioned the institution of the fourth order called
Sanyaasa.(संन्यासं सन्यासाश्रमं श्रुतिस्मृतिद्वारा करोति
विरचयति इति संन्यासकृत्।).
He inspires the qualified aspirants to adopt
the order of Sanyaasa.(योग्यैः अधिकारिभिः संन्यासं कारयति इति सन्यास्कृत्।).
He frustrates those, who, though unfit, take up Sanyaasa.(अयोग्यानाम् संन्यासं कृन्तति खण्डयति इति सन्यासकृत्।).
He inspires His devotees to shed their faults.(संन्यासं भक्तैः सम्यक् न्यासं दोषत्यागं कारयति इति सन्यासकृत्।).
He is blemishless, so सम्, He has instituted the fourth order, so न्यासकृत्।(निर्दुष्टत्वात् सम्,
न्यासं संन्यासाश्रमं करोतीति न्यासकृत्, सं चासौ न्यासकृत्
च संन्यासकृत्।).
VISHNU SAHASRANAAMA 355
581. शमः (Shamah)
AS says: He counsels the pacification of mind (calm) as a most indispensable accessory to the Sanyaasins for acquiring ज्ञान.(संन्यासिनां प्राधान्येन ज्ञानसाधनं शमम् आचष्ट इति शमः।). He pacifies the souls, so He is शम.(सर्व भूतानां शमयिता इति वा).
(Taking His name or contemplating His benign Form are soothing to us and give us relief from the fret and fever of samsara.).
PB says: He counsels us as to how we
can tame and calm our desires, fear and anger.(इच्छाभयक्रोधशान्ति उपायम् आचष्ट इति शमः।)
MC say: He is blissful.(विष्णुः शमः आनन्दरूपतः।)
He is the giver of wellbeing, so शम्, He माति creates all, knows all and, at the time of dissolution, destroys all, so म:।(सुखरूपत्वात् शम्, माति सर्वं निर्माति, सर्वं प्रमाति अथवा संहारकाले सर्वम् अभिमिमीते इति म:, शं चासौ मश्च शम:।).
He is the dispenser of joy to all beings like Brahmaa.(शं ब्रह्मादीनां सुखं माति प्रमाति निर्माति इति
शमः।). He measures out happiness to all souls in proportion to their deserts.
582. शान्तः (Shaantah)
AS says: He is not attached to pleasures of the senses.(विषयसुखेषु असङ्गतया शान्तः।). He is described as “निष्कलम् निष्क्रियं शान्तम्”(Shvetaashvatara Upanishad:6-19).
PB says: His mind is not prey to modifications.(शान्तः अविकृतमानसः।).Even when there are provocative causes, He remains unperturbed like a waveless ocean (सत्यपि समुद्रेकहेतौ निस्तरङ्गसमुद्रवत् अनुद्रिक्त: शान्तः।).
MC say: He is the acme(upper limit) of happiness.(शस्य सुखस्य अन्तः प्रान्तः अन्तिमः अवधिः
शान्तः पूर्णसुख इति यावत्।).
Happiness is His very nature.(शं सुखम् अन्तः स्वरूपं यस्य सः शान्तः। “अन्तः स्वरूपे निकटे प्रान्ते निश्चय
नाशयोः” इति हैम:।(Haima is a lexicon compiled by the renowned Jaina scholar Hemachandra).
His very nature is happiness and determination.(शं सुखम्, अन्तः निश्चयः, तत्स्वरूपत्वात् शान्तः।).
He puts an end to the happiness of the demons.(शस्य दैत्यसुखस्य अन्तो नाशो यस्मादिति शान्तः।)
…….. …….. …….. ……
Says Kalidasa in his epic called Kumara Sambhavam: “They, indeed, are brave and courageous, धीर, who remain undisturbed even when there are causes potent enough to tempt, distract and provoke.”। (विकारहेतौ सति विक्रियन्ते येषां न चेतांसि त एव धीराः। 1-59).
VishNu has serpent as His bed and yet, He does not lose His cool.(शान्ताकारं भुजगशयनम्).
Portraying VishNu in this imagery has a lesson for us.
In RamayaNa Shri Rama comes across as an
embodiment of peace and poise.(शान्तमूर्ति). One day he is told that he is going to be crowned. The very next day he is sentenced to fourteen years’ exile. He is शान्त on both occasions. He is निर्विकार – not for him the swinging moods, which are the bane of mere mortals like us. He is a picture of unflappable equanimity.
Bhagavadgita gives us a most memorable half-line: Whence happiness if there is no peace? (अशान्तस्य कुतः सुखम्?)(2-66).
VISHNU SAHASRANAAMA 356
583. निष्ठा (Nishthaa)
AS says: At the time of dissolution(pralaya),
all beings invariably dwell in Him only.(प्रलये
नितरां तत्रैव तिष्ठन्ति भूतानि इति निष्ठा।).
PB says: He is the auspicious resting place for those who rise to higher consciousness by pursuing Yoga.(व्युत्थितचित्तैः योगोत्थैः शुभाश्रायभूते अस्मिन् निष्ठीयते इति निष्ठा।).
MC say: निष्ठा means steady, firmly devoted.
(निष्ठा सुस्थिरत्वम्, तदात्मकत्वात् भगवान् निष्ठा।).
The liberated live, move and have their being in Him.(मुक्तात्मनां नितरां स्थितिः तस्मिन्।).
निष्ठा means also elevation(उत्कर्ष) in quality in any class or species and He brings it about.
(निष्ठा उत्कर्षः। तत्तत् जातिवर्गादौ तत्तद् वस्तुनः उत्कर्षः
एतदधीनः इति भगवान् निष्ठेति परिगणितः।).The various special manifestations(विभूति) described in Gita reflect this उत्कर्ष, this qualitative upgrade.
Other meanings of निष्ठा are the abilities to organise, implement and successfully execute an action. These abilities are due to
His grace.(निष्ठा कार्यस्य व्यवस्था, निर्वहणं, निष्पत्तिर्वा।
एतादृशी निष्ठा भगवदधीना इति भगवान् निष्ठेति कथ्यते।).
………… ………. ……. …….. ……….
In chapter 3, verse 3,the Lord says in Gita:
लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ। ज्ञानयोगेन
सांख्यानां कर्मयोगेन योगिनाम्।। AS in His commentary interprets निष्ठा as “स्थितिः अनुष्ठेय तात्पर्यम्” and Poojya Swami Gambhiranandaji’s translation reads: “Two kinds of steadfastness in this world were spoken of by me in the days of yore….”.
Sri Ramanujacharya in His commentary does not give any meaning, but, simply says: this निष्ठा is यथाधिकारम्(relative to our eligibility and competence).
In other words, this ‘steadfastness’ is a divine attribute. We should be ब्रह्मनिष्ठ, firmly anchored in God. Santa Tukaram voices this निष्ठा, this steadfastness, when he says: देव
माझा, मी देवाचा (God is mine and I am His).
Labelling VishNu with this name निष्ठा is a call to us to emulate Tukaram.
A Brahmanishtha is a Brahmachaari(who lives, moves and has his being in Brahman,
ब्रह्मणि चरितुं शीलम् अस्य इति ब्रह्मचारी). In common parlance, we use this word Brahmachaari just to signify ‘one who is unmarried’ or ‘one who abstains from carnal pleasure’. But, there is more to this word than only this much.
He, who is anchored in the Divine, नित्य and सतत(in the words of Gita), is a Brahmachaari.
To him, devotion to God is not a part-time
pastime, but, a full-time passion, a magnificent
obsession indeed.
Brahma also means Veda. So, Brahmanishtha and Brahmachaari also mean: one who is committed to the Vedic way of life and a Vedic view of life. That’s why the student-phase of life in the ancient Gurukula, devoted to an intense study of Veda, was refered to as Brahmacharyaashrama
VISHNU SAHASRANAAMA 357
584. शान्तिः (Shaantih)
AS says: Complete eradication of ignorance
leads to peace. Such peace is God Himself.
(समस्ताविद्यानिवृत्तिः शान्तिः, सा ब्रह्मैव।).
PB says: In the state of final absorption in Him, there is the cessation of all authority
(powers, rights, responsibilities etc) in the
ensuing peace.(सर्वाधिकाराः शाम्यन्ति समाधौ परमे यतः। अतः शान्तिरिति प्रोक्तः।).
MC say: Happiness is close at hand when He is there.(शं सुखम्, अन्तिके यस्येति शान्तिः).
Shaanti follows when lust, anger etc wither away and this state of blessedness is due to Him(His grace).(कामक्रोधाद्यभावात्मिका शान्तिः, सा भगवदधीना। अतः भगवान् शान्तिरिति भण्यते।).
Liberation is a state of utter peace and it is due to His grace. Hence, He is also named as peace.(शान्तिः मोक्षः,, एतादृश्याः शान्तेः सत्ता भगवदधीना इति भगवानपि शान्तिरिति कथ्यते।).
Some other meanings given by MC are same as given by them for no.582(शान्तः), so I am skipping them.
………….. ……….. ………… …..
Please listen to Jagadguru Tukaram(Warkaris hail him as Jagadguru and he richly deserves this title) on Peace:
शान्ति परतें नाहीं सुख। येर अवघेंचि दुःख।
म्हणऊनि शांति धरा। उतराल पैलतीरा।
खवळलिया कामक्रोधीं।अंगीं भरती आधिव्याधि।
तुकाम्हणे त्रिविधताप। जाती मग आपोआप।।
(Beyond peace,other than peace, there is no happiness. All else is only sorrow. Therefore, please cultivate peace and, if you do so, you will reach the other shore. When lust and anger overpower you, the body gets invaded by mental and physical illness. If you
cultivate peace, the three afflictions (which torment you) will go away on their own, says
Tukaa.)
The three afflictions which distress us – तापत्रय –
are as under:
Aadhibhoutika: Distress caused due to happenings OUTSIDE: Various strikes, lockouts, riots, power cuts, water scarcity, domestic tools and appliances going out of order when we need them most, etc etc.
Aadhyaatmika: Distress caused due to happenings INSIDE us – various ailments, worry, anxiety, depression etc.
Aadhidaivika: Natural calamities such as floods, tsunami, hurricane, earthquake, volcano, COVID, Swineflu etc.
We say AUM Shaanti thrice in our शान्तिमन्त्र to
seek divine grace to withstand this तापत्रय.
There is no magic wand which will spiritaway this unholy triad. They are part of life. They are the ‘occupational hazards’ of संसार. “Please bear and forbear” says the Lord to Arjuna
(तान् तितिक्षस्व भारत 2-14 गीता). What saint Tukaram and all spiritual Masters take pains to drive home to us is: get ATTACHED to God and the Guru and, lo, you will be DETACHED from this Taapatraya. They will come and go, they are not permanent(आगमापायिनोऽनित्याः). You will handle stress without feeling distress because you have tapped that reservoir of peace called God. Law of gravitation spares none, but, the man plunging down with a parachute lands safely whereas a steep plunge without it proves fatal. The parachute outwits Newton! Shriddha(faith) and Saburi(patience) constitute our parachute. They are our armour against तापत्रय. They pave the way to a peace ‘that passeth all understanding’.
VISHNU SAHASRANAAMA 358
585. परायणम् (ParaayaNam)
AS says: He is the ultimate, most excellent destination, whence, once reached, there is no return.(परमुत्कृष्टम् अयनं स्थानम्, पुनरावृत्तिशङ्का
रहितमिति परायणम्।).गीता says: यद्गत्वा न निवर्तन्ते तद्धाम परमं मम। “That is My most supreme abode, whence, once reached, there is no return.”(XV-6). The last Brahma Sootra(IV-4-22) reads: अनावृत्ति: शब्दात् अनावृत्ति: शब्दात्।
PB says: To the steady and self-restrained, He confers unalloyed devotion that conduces to supreme blessedness.(समाहितानां परमयनम् अव्यवहित प्रापिका परमाभक्तिः अस्मात् इति परायणम्।).”मद्भक्तिं लभते पराम्” “भक्त्या तु
अनन्यया शक्यः”(गीता XVIII-54 and XI-54).
MC say: He is the ultimate resort of the
liberated.(पराणां मुक्तानाम् अयनम् आश्रयः परायणम्।). Brahma Sootra 1-3-2 says the same: मुक्तोपसृप्य व्यपदेशात्।
He has most excellent abodes like VaikuNTha.(परं श्रेष्ठम् अयनं वैकुण्ठादिस्थानम् अस्य
अस्तीति परायणम्।).
To the devotees, He bestows the highest abode.(भक्तानां परम् अयनं यस्मात् सः परायणम्।).
He is the most exalted, so परम्। He is the refuge of all, so अयनम्।(श्रेष्ठत्वात् परम्, सर्वाश्रयत्वात् अयनम्, परं च तत् अयनं च परायणम्।).
He is the royal pathway to reach Him.(परं श्रेष्ठम् अयनमिव स्वप्राप्ते: मार्ग इव परायणम्। “अयनं पथि
गेहे …” इति हैम:।). VishNu is the path, VishNu is
the goal. He is the means and He, the end.
He is the refuge of even great beings like
Brahmaa.(पराणां श्रेष्ठानां ब्रह्मादीनामपि अयनम् आश्रयः
इति परायणम्।).
Mighty beings like Brahmaa strive to understand Him and attain Him.(परैः श्रेष्ठैः
ब्रह्मादिभिः ईयते ज्ञायते प्राप्यत इति वा परायणम्।)(ईङ् गतौ).गति also means अवगति, knowledge.
He is the purport of the most sacred Vedaas.(परेण श्रेष्ठेन वेदेन ईयते ज्ञायत इति परायणम्।).
,………… ………… ……….
In रामरक्षा स्तोत्र we have: रामान्नास्ति परायणं परतरं रामस्य दासोस्म्यहम्। (“There is no resort higher than Shri
Rama. I am a servant of Rama.)
परायणम् means home, shelter or place of refuge. God is our true Home. Moksha is home-coming. Bhakti Yoga teaches us the art
of feeling at home in Him. Sri Ramakrishna was very fond of singing a song: रे मन्, चल निजनिकेतने। संसार विदेशे विदेशीर वेषे। भ्रम केन अकारणे।(O mind, let us go back once more to our true home! Here in this alien land of संसार, in an alien dress, why should we wander aimlessly?) Sri RK used to ask Narendra(Swami Vivekananda) to sing it as often as possible and, on listening, He would go into समाधि!
In मनाचे श्लोक, verses no.38 to 42,of Shri Samartha Ramadas, the last line is: मना सज्जना
राघवीं वस्ति कीजे। (O my gentle mind, make Raghava(Shri Rama) your home.).
VISHNU SAHASRANAAMA 359
शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः।
गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः।।76।।
(10 Names)
586. शुभाङ्गः (Shubhaangah)
AS says: He has a beautiful form.(सुन्दरां तनुं
धारयन् शुभाङ्गः।).
PB says: He embodies in Himself the eight limbs of Yoga(in His अवतार mode).(यमादि अष्टाङ्ग सम्भवः शुभाङ्गः।).(The eight limbs of Yoga are यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान, समाधिः).
MC say: He has an auspicious body.(शुभं मङ्गलम् अङ्गं शरीरं यस्य सः।). Though God is formless, when He chooses to manifest before a devotee, His divine non-material (अप्राकृत) form will be शुभाङ्ग।
To the liberated, He bestows auspicious
celestial forms (when they serve Him in
VaikuNTha etc).(मुक्तात्मनाम् शुभम् अङ्गं शरीरं शुभानि अङ्गानि अवयवाः यस्मात् सः शुभाङ्ग।).
In the (conventionally acknowledged) auspicious things, He enters and regulates
their auspiciousness.(शुभानि शुभवस्तूनि तत्तत्
शुभत्वनियामकतया अङ्गति गच्छति प्रविशतीति शुभाङ्ग:, अगि गतौ।).
He is auspicious; He goes everywhere and He knows everything.(शुभरूपत्वात् शुभः। अङ्गति
सर्वत्र गच्छति सर्वं अवगच्छति वा अङ्गः। शुभश्चासौ अङ्गश्च
शुभाङ्ग:। “पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम्”.।).
He has a special presence in the liberated.
(शुभात्मकान् मुक्तात्मन: अङ्गति विशेषतः गच्छति सन्निधत्ते
इति शुभाङ्ग।).
With His auspicious incarnations, He enters the earth.(शुभैः मङ्गलात्मकैः स्वीयैः अवताररूपैः अङ्गति भूमिं प्रविशतीती शुभाङ्ग:।).
He knows perfectly the auspicious Vedaas.
(शुभान् शुभात्मकान् वेदान् अङ्गति सम्यक् अवगच्छति इति
शुभाङ्ग:। अगि गतौ।).
…….. ……. …… ……..
When the formless (निराकार) God assumes s form(आकार), He is शुभाङ्ग, beautiful. God is सत्यं शिवं सुन्दरम्। Contemplation of His form is
beautiful(सुन्दर ते ध्यान). Tukaram sings: आवडे हेः रूपं गोजिरे सगुण। पाहतां लोचन सुखावले। आतां दृष्टीपुढे असाच तूं राहे। जो मी तुझं पाहें पान्डुरङगा।।(Thy enchanting form appeals to me. My eyes are
delighted. Pray stay before me as Thou dost now sothat I can go on gazing at Thee,, O Panduranga!). “O Madhava, please keep Thy form, draped in shining Pitambar, before me”
sings Purandaradasa, the bard of Karnataka.
(ಮೂರುತಿಯನು ನಿಲ್ಲಿಸೋ ಮಾಧವ ನಿನ್ನ, ಹೊಳೆವ ಪೀತಾಂಬರದಿಂದ ವೊಪ್ಪುವ ನಿನ್ನ।). It is not that only this or that limb of God is beautiful. As Acharya Vallabha sings in his Madhurashtakam: मधुराधिपतेरखिलं मधुरम्), everything about Him is sweet and beautiful.
VISHNU SAHASRANAAMA 360
587. शान्तिदः (Shaantidah)
AS says: He confers peace by blotting out desire and aversion from us .(रागद्वेषादिनिर्मोक्षलक्षणां शान्तिं ददातीति शान्तिदः।).
PB says: To those who are full of devotion, He bestows peace, marked by bliss and merger into Him.(एवं निष्पन्नभक्तिभ्यः शान्तिं सायुज्य
संज्ञिकां। महानन्दां ददातीति शान्तिदः परिकीर्तितः।)
The Lord says in Gita: By My grace you will get infinite peace and an eternal dwelling place.(मत्प्रसादात् परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।)
(XVIII-59).
MC say: Steadfast devotion is peace and He
gives this to the fit and the eligible.(शान्तिः
भगवन्निष्ठा, तां योग्यानां ददातीति शान्तिदः।).
He safeguards such steadfast devotion in the fit and the deserving.(योग्येषु शान्तिं भगवन्निष्ठां दयते रक्षतीति शान्तिदः, देङ् रक्षणे।).
Peace is Moksha and He gives this to the fit and the deserving.(शान्तिर्मोक्षः, योग्यानां शान्तिं मोक्षं ददातीति शान्तिदः।).
He ‘protects’ the Moksha(which is a state of utter peace) of the fit and the deserving.(शान्तिं योग्यानां मोक्षं दयते रक्षतीति शान्तिदः।). God ensures that the enlightened don’t stumble and suffer a fall by succumbing to temptations.
He deprives Moksha to the unfit and the undeserving.(शान्तिम् अयोग्यानां मोक्षं द्यति खण्डयति
इति शान्तिदः, दो अवखंडने।).
The Lord says in Gita: “I cast forever those
hateful, cruel, evil-mongers, those vilest of human beings, into संसार, to be born into dark, demoniacal births.” (तानहं द्विषतः क्रूरान्
संसारेषु नराधमान्। क्षिपाम्यजस्रम् अशुभान् आसुरीश्वेव
योनिषु।।XVI-19।।).
………. ……….. ……… …. ……
The above name शान्तिदः means He gives peace. To whom does He give peace? Will He give peace to me regardless of any effort on
my part? The answer is a resounding NO. For the sunlight to stream into my room, I have to open the windows. For the rain-god to fill my vessel, I should see that I don’t keep it upside down. For the fan to fan me or for the tubelight to light up my room, the least I should do is to put on the switch. Applying the same analogy, if God has to bless me with
peace, I must move towards Him. I have to take one step towards Him if He has to take ten steps towards me. The Lord says in Gita: “I am
impartial towards all beings; to Me there is none detestable or none dear. But, those who worship Me with devotion, they exist in Me and I,too,exist in them.”(IX-29). Commenting on
this verse, says AS: “A fire does not ward off cold from those who are afar, but, removes it from those who come near. I am like fire. I favour the devotees, not others.”(अग्निवद् अहम्
दूरस्थानां यथा अग्निः शीतं न अपनयति, समीपम् उपसर्पतां
अपनयति, तथा अहं भक्तान् अनुगृह्णामि न इतरान्।). This is how the word अनुग्रह is derived. I have to first hold on(ग्रह) to Him, thereafter(अनु), He, too, takes hold of me. The initial impulse is mine.
VISHNU SAHASRANAAMA 361
588. स्रष्टा (Srashtaa)(Creator)
AS says: At the beginning of creation, He
created all the elements.So, He is the Creator.(सर्गादौ सर्वभूतानि ससर्जेऽति स्रष्टा।). The Taittiriya Upanishad spells out the sequence
of creation: From Him came first the sky, then the wind, followed by fire, water and the earth.(आत्मनः आकाश: संभूतः, आकाशाद्वायुः, वायोरग्निः, अग्नेरापः, अद्भ्यः पृथिवी।).
PB says: He liberates those longing for Moksha, but, for the sake of those(unripe)
souls not yet ready for it, He creates this bewildering universe with wondrous variety of actions and reactions.(मुमुक्षु्न् मुञ्चन् संसिसृक्षून् च प्रचित चिरंतन कर्मवैचित्र्योचित परिकरैः योजयन् सृजति इति स्रष्टा।).
MC say: He creates the inanimate objects with their respective properties from the inanimate Nature.(सृजति जडप्रकृतेः जडवस्तूनि स्वरूपतः निर्माति इति सृष्टा।).
He organises the modalities of the relationships the animate souls should have with physical bodies.(सृजति चेतनान् भौतिकदेहसम्योगं कल्पयित्वा निर्माति इति स्रष्टा।).
He creates innumerable forms to manifest Himself(maybe to give visions to devotees or during incarnations.). (सृजति स्वात्मानं अनन्तरूप आविर्भावरूपसृष्ट्या संयोजयतीति स्रष्टा।).Even our dream-world is His creation.(सृजति
स्वाप्नान् पदार्थान् इति स्रष्टा।). In heaven He creates chariots etc.(सृजति स्वर्गे रथादीन् इति स्रष्टा।).
During His अवतार-phase, He creates things
miraculously.(सृजति रामावतारे तत्क्षणे एव अन्नम्,
कृष्णवतारे तत्क्षणे एव वस्त्रं निर्माति इति स्रष्टा।).
Once the sage Durvaasa, noted for his irascible temper, called on Rama during His exile and demanded forthwith food for him and his retinue. Rama materialised sumptuous food, goes the story. A7s KrishNa, we all know how He materialised yards and yards of saree for Draupadi when the vile Duhshasan was trying to disrobe her in public.
—++++++–++++++++++++—-++++++—–+
God is Creative. His creativity is writ large in
Nature. The mind-boggling variety of flaura and fauna bear witness to His creativity. He is a painter(remember the film lyric वो कौन चित्रकार?) and a sculptor rolled into one.
We, too, are creative because we are His tiny
particles(ममैवांशो जीवलोके जीवभूतः सनातनः। गीता
XV-7). We have inherited His creativity. The
miracles of science and technology, the numerous inventions and innovations,
our arts and literature – all proclaim our
creativity gifted by Him. The astounding performances of small kids in our musical
reality shows proclaim His glory. They are living
proofs that there is a Supreme Power, a
fountainhead of creativity, a स्रष्टा, whom we call
God, VishNu or Bhavani Shankar.
———++++++++—–+++++++-++++++++
।। तस्मै श्री गुरुवे नमः।
🙏TODAY IS JANMA DIVASA OF OUR PUJYA
GURUDEV SHRIMAT SADYOJAT SHANKARASHRAM SWAMIJI. OUR HEARTFELT
PRAYERS FOR HIS LONG LIFE AND CONTINUED GOOD HEALTH. WE PRAY AT HIS
LOTUS FEET: ॐ असतो मा सद्गमय, तमसो मा ज्योतिर्गमय,
मृत्योर्मा अमृतं गमय ।ॐ शान्तिः शान्तिः शान्तिः।🙏
VISHNU SAHASRANAAMA 362
589. कुमुदः (Kumudah)
AS says: He delights in the earth.(कौ भूम्यां मोदत इति कुमुदः।).
PB says: This earth is a field of enjoyment.
He delights the souls and delights Himself too, by offering them sensory pleasures.
(शब्दस्पर्शादि भोगवती भूमिः कु:, तत्र भोक्तृन् भोजयन्
मोदत इति कुमुदः।).
MC say: Ku means the earth and He revels in it, too.(कुः पृथिवी, तस्यां मोदत इति कुमुदः।).
He delights the earth by unburdening her (by wiping out evil-doers.(कुं धरणीं भारावतरणं
कुर्वन् मोदयतीति कुमुदः।).
He delights the earth with the touch of His feet during His incarnations.(स्वीय अवताररूपाणां पादस्पर्शेन कुं मोदयतीति कुमुदः।).
He delights the good and the righteous on earth.(कौ भूमौ मोदयति सज्जनान् इति कुमुदः।).
——-+++++++—-++++++++++—++++++++
No.589 Kumuda says that God rejoices on the earth. This is quite a compliment to us, the
earthlings. The very fact He incarnates as Rama and KrishNa etc shows that He loves
the earth. The depressing world-weariness which marks some of our later saints and their outpourings is conspicuously absent in the Vedaas which say unabashedly: अयं लोकः प्रियतमः (This world is dearest to us.(Atharva Veda 5-30-17).Our Vedic ancestors rejoiced in the company of the five elements(पञ्च महाभूत). To them, they were miracles of God. Life on earth was a celebration for them. In the Atharva Veda, there is a long hymn to Mother Earth, called Prithvi Sookta, having 63 Mantraas. It is a gem of poetry. It is probably the first song of patriotism in the world, the origin of Vedaas being shrouded in the mist of antiquity. In every Mantra, the sage prays for her blessings, with his heart overflowing with gratitude, Just a few samples are given below:
Earth is my mother. I am the son of Mother
Earth.(माता भूमिः पुत्रोऽहं पृथिव्या:)
May this Earth, the caretaker of our past as well as future, grant us ample scope for
advancement.(सा नो भूतस्य भव्यस्य पत्निः उरुं लोकं
पृथिवी नः कृणोतु।).
Be gracious unto us, O Mother Earth, let not the robbers find us; please keep death away from us. (स्वस्ति भूमे नो भव मा विदन् परिपन्थिनो वरीयो यावया वधम्).
May my Motherland, bearing people speaking different languages, following different Faiths, held together by you as though in the same home, pour forth to me thousands of streams of treasure like a cow which unfailingly yields
milk in plenty.(जनं बिभ्रती बहुधा विवाचसं नाना धर्माणं
पृथिवी यथौकसम्। सहस्रधारां द्रविणस्य मे दुहां ध्रुवेव धेनुः
अनपस्फुरन्ती।।
May she, our Motherland, where men sing and dance and the kettle-drum keeps resounding, chase away those who are inimical to us and make me safe and secure.(यस्यां गायन्ति नृत्यन्ति यस्यां वदति दुन्दुभिः। सा नो भूमिः प्रणुदतां सपत्नान् असपत्नं मां पृथिवी कृणोतु।।).
VISHNU SAHASRANAAMA 363 A
590. कुवलेशयः (Kuvaleshayah).
AS says: Water is called Kuvalam because it surrounds the earth and He
reclines on it(during प्रलय।)(कोः क्षितेर्वलनात् कुवलं जलम्, तस्मिन् शेते इति कुवलेशयः।). The serpent is also called Kuvala because it crawls on the earth and He reclines on the primordial serpent, Aadishesha. (कौ भूम्यां वलते संसरति इति सर्पः कुवल:, तस्मिन् शेत इति Kuvaleshayah.)
PB says: The souls wandering in this wretched संसार are kuvalaa-s. As their Lord
(ईश) He controls(य, यमयति) them.(कुत्सितसंसारे
वलन्ते भ्राम्यन्ति इति कुवलाः जीवाः, तेषां ईशः सन् तान्
यमयति इति कुवलेशयः।).
MC say: He is resting within the heart-lotus of all beings.(कुवले सर्वभूतानां हृत्कमले शेते इति
कुवलेशयः।)(गीता says: ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन
तिष्ठति।(XVIII-61).
He gives strength(वलं बलं) to the earth(ku).
He is its Lord(ईश). He is the controller(य). (कोः भूमेः वलं बलं यस्मात् सः कुवलः, कुवलश्चासौ ईशश्च कुवलेशः, भूमिं याति नियामकतया गच्छतीति यः।).
——————-++++++++——-+++++–
God is seated in our heart-lotus, says the above name. “O Arjuna, the Lord is in the hearts of all beings” said Shri KrishNa in Gita.
(ईश्वरः सर्वभूतानां ह्रद्देशेऽर्जुन तिष्ठति – XVIII-61).
Gita is the cream of the Upanishads. This idea of God residing within our heart was first mooted in the Chhandogya Upanishad where the sage says Hridaya is so called because He(ayam) is in the heart(hridi). If I can take a little liberty with English, the word ‘heart’ is a
compound of ‘he art’ which means ‘he is’ (as we say ‘Thou art’). He is in the heart.
All the saints have been saying emphatically that God is close at hand. सदा सर्वदा देव सन्नीध आहे
said Shri Samartha Ramadas in his मनाचे श्लोक(no.36). The devotee of Dattaguru says: दत्तदिगम्बर दैवत माझे। हृदयी माझ्या नित्य विराजे।। Shri Vijaya Daasa, a bard of Karnataka, prays: O Shri Hari, pray reside in my heart always(ಸದಾ ಎನ್ನ ಹೃದಯದಲ್ಲಿ ವಾಸ ಮಾಡೋ ಶ್ರೀ ಹರಿ). “Where, O where, are you searching for Me? I am with you only.”,,(कहां कहां ढूंढेरे बन्दे, मैं तो तेरे पासरे) sang Kabir. He is so near and yet, so far! We are unaware of Him! This is the paradox of spiritual life. That which is too close to us, nay, that which is ourselves is out of sight for us!
Can I see my own face? It is my face and yet, I
am a stranger to it! I need a mirror to see my face. The Sadguru holds the mirror before me
so that I can see Him, who has cosily curled up in the cavity of my heart. That’s why we need a Guru and a Guru parampara.
VISHNU SAHASRANAAMA 363 B
591. गोहितः (Gohitah)
AS says: For the growth and welfare of the
cows, He lifted up Mount Govardhan.(गवां
वृद्ध्यर्थं गोवर्धन धृतवान् इति गोभ्यो हितो गोहित:।).
गो also means the earth. For relieving the burden of the earth, He assumes a body.
(गोर्भूमेः भारावतरणेच्छया शरीरग्रहणं कुर्वन् वा गोहित:।).
PB says: He sows the seed of संसार in prakriti(गो) and becomes its care(हित)taker.
(संसारबीजक्षेत्रस्य प्रकृतेः स्थापकश्च यः स गोहित:।).
PB uses the word संसार in the sense of creation.
MC say: He is the benefactor of the earth.
(गोः भूमेः हितः गोहित:।).
He is the benefactor of the Voice of the Vedaas.(गोः वेदवाण्याः हितः गोहित:।).
He is the benefactor of the cows (गवां धेनूनां
हितः गोहित:।).
He is in the eye.(गवि नेत्रे हितः निहितः गोहित:।).
He is in the sun.(गवि सूर्ये हितः निहितः गोहित:।).
He is in the directions.(गोषु दिक्षु हितः निहितः इति
गोहित:।).
He is in the waters.(गोषु अप्सु हितः निहित: इति
गोहित:।).
He has launched the earth in its orbit.(गौः भूमिः निहिता स्वकक्षायां येन सः।).
He has launched the sun in the sky.(गौः सूर्यः
निहित: गगने स्थापितः येन सः गोहित:।).
MC squeeze the lexicons(dictionaries) dry to spin off all possible meanings.
—–+++++++———-++++++++—-+++++++
God is Gohitah (has welfare of the cattle at heart). So is our Hinduism. That’s why cow is
Mother Cow (गो माता) for us and we have
गो पूजा on कार्तिक शुक्ल प्रतिपदा (first day of the bright fortnight in Kaartik). Cows, calves and bulls are worshipped with two verses.
They are decorated with flowers. On that day the cows, so woshipped, are not to be milked and the bulls should be spared from carrying any burden. The invocatory verses are:
लक्ष्मीर्या लोकपालानां धेनुरूपेण संस्थिता। घृतं वहति यज्ञार्थे
मम पापं व्यपोहतु।। अग्रतः सन्तु मे गावो गावो मे सन्तु पृष्ठतः।
गावो मे हृदये सन्तु गवां मध्ये वसाम्यहम्।।
(The good fortune of the guardians of all the worlds is manifest in the form of the cow. May she, the cow, who bears ghee for the sake of
Yajna, wipe out my sin! In front of me, may there be cows; may there be cows behind me. May they be in my heart; I am dwelling in the
midst of cows.)
What is the फलश्रुति of go-puja? Three entities prosper: progeny, cattle and the Ruler(King).
(पूजने त्रीणि वर्धन्ते प्रजा गावो महीपतिः).
VISHNU SAHASRANAAMA 364
592. गोपति: (Gopatih)
AS says: He is the Lord of the earth.(गोर्भूम्याः
पतिः गोपतिः।).
PB says: He is the lord of heaven and the earth.(स स्वर्भूमेः पतित्वात् गोपतिः स्मृतः।).
MC say: He is the presiding Lord of the eye.
(गोः नेत्रस्य पतिः गोपतिः।).
He is the lord of the rays.(गवां रश्मीनां पतिः गोपतिः। ).
The sun is the lord of the world because of Him.(गौः आदित्यः पतिः लोकस्य स्वामी यस्मात् सः।).
The RgVeda says: सूर्य आत्मा जगतस्तस्थुषश्च।
“The sun is the soul of the moving and the unmoving in the world.”
He is the custodian and the caretaker of the Vedic lore.(गां वेदवाणीं वैदिकज्ञानं च पाति इति गोपतिः।).
He is गौ because He moves everywhere , knows everything and is the purport of all the scriptures.. He is पति because He lords over all.(गच्छति सर्वत्र अवगच्छति सर्वं सर्वशास्त्रैः अवगम्यत इति वा गौः, सर्वस्य अधिपतित्वात् पतिः, गौश्चासौ पतिश्च गोपतिः।).
————+–+–+++++(-++++++++–
The beauty of our सहस्रनाम-s is that most of the names, leaving aside those with legendary references, are applicable not just to the deity, but, to the Guru as well as Atman. As we chant in our opening prayer ईश्वरो गुरु आत्मेति मूर्तिभेदविभागिने, One Supreme Reality presents itself before us in three guises – Ishvara, Sadguru and our true Self. When we study any
सहस्रनाम, we should pause and ponder whether
a particular name can apply to the Spiritual Master as well as to us as we truly are. Take, for example, the above name which primarily means ‘Mastet of the senses and the speech’. Every saint, every spiritual guide(Guru) is or ought to be a गोपति. So, too, we should be able to rein in our senses and our speech and be गोपति. To recall an oft-quoted line of Swami Vivekananda: “The dog should wag the tail and not the other way round.” This is a fruitful way of studying any सहस्रनाम।. Otherwise, it becomes a bit boring . Of what avail it is to me if I know that God has so many excellences unless it rings a bell in my personal life too. These excellences should have an inspiration for me.
————+++++————-++++–+++++
593. गोप्ता (Goptaa).
AS says: He protects the world, so He is गोप्ता। (रक्षको जगतः इति गोप्ता।). With His power of माया, He veils Himself, so He is Goptaa.
(स्वमायया स्वम् आत्मानं संवृणोति इति वा गोप्ता।).
PB says: He is the caretaker of the wheel of action and reaction of the souls.(कर्मफलचक्रस्य परिपालकः गोप्ता।).
In His Upadesha Saaram, Bhagavan RamaNa Maharshi says: कर्तुराज्ञया प्राप्यते फलं, कर्म किंकरम्? कर्म तज्जडम्। (“By His command, the soul reaps the fruit of his Karma. What can the Karma do by itself? It is inert and inanimate.”).
MC say: He clothes Himself with the Vedic metres.(छन्दोभिः वेदैः गोपायति आच्छादयति इति गोप्ता।).
Being present in the Vedic metres, He is their protector, so He is Goptaa.(छन्दस्सु स्थितः सन् गोपायति रक्षतीति गोप्ता।). A sacred text says: VishNu is present in the Vedic metres and protects him who is well-versed in them. (छन्दस्सु संस्थितो विष्णुः गोपायत्येव तद्विदम्।).
VISHNU SAHASRANAAMA 365
594. वृषभाक्ष: (Vrishabhaakshah)
AS says: His eyes shower all the wishes(of the devotees).(सकलान् कामान् वर्षुके अक्षिणी अस्य इति). The bull symbolises Dharma. His gaze is suffused with Dharma.(वृषभो धर्मः, स एव वा
दृष्टिरस्य इति वृषभाक्षः।).
PB says: Dharma showers the ‘fruits’ of our Karma .(कर्मफलवर्षी धर्मः वृषभः।). That Dharma
constitutes His eyes.(यतोऽक्षो वृषभो धर्मॊ वृषभाक्ष: स उच्यते।).
MC say: He is in the bull as the bull.(वृषभे अक्षति वृषभरूपेण व्याप्नोति इति वृषभाक्ष:, अक्षू व्याप्तौ।).
He is the subject of Jnaana which showers the four cardinal goals of human life – Dharma, Artha, Kaama and Moksha.(वर्षति धर्ममोक्षादिपुरुषार्थानिति वृषभ:, वृषभ: अक्षः ज्ञानं यस्य
यद्विषय इति यावत्, सः वृषभाक्ष:,”अक्षो… ज्ञाने… चात्मनि” इति हेमचन्द्रः।).
He permeates the Vedaas which shower all
the (four) Purushaarthaa-s.(वर्षति सकलान्
पुरुषार्थानिति वृषभः वेदः, तत्र अक्षति व्याप्नोति इति
वृषभाक्ष:।).
He gazes compassionately at the good and the righteous who radiate Dharma.(वृषेण धर्मेण भान्तीति वृषभाः सज्जनाः, तेषु अक्षि कृपादृष्टिः यस्य
सः वृषभाक्ष:।).
He pervades the good and the righteous who radiate Dharma.(वृषेण धर्मेण भान्ति इति वृषभाः सज्जनाः, तान् अक्षति व्याप्नोति इति वृषभाक्षः।).
He showers the wishes of His devotees, so He is Vrishabha. He has no decay, so He is
अक्षः। (वर्षति भक्ताभीष्ठान् इति वृषभः, न विद्यते क्ष: क्षयो यस्य सोऽक्ष:, वृषभश्च असौ अक्षश्च इति वृषभाक्ष:।).
(In His saguNa mode) His senses shower
all that the devotees wish for.(वृषभाणि अक्षाणि
इन्द्रियाणि यस्य सः वृषभाक्ष:।).
Veda which reveals Dharma is like His eye.
(वृषं धर्मं भावयतीति वृषभः वेदः, तदेव अक्षि इव यस्य सः
वृषभाक्ष:।).
———-++++++++++++—-++++++++-+++++
The bull, वृषभ, is the symbol of Dharma. Nandi, the bull, is the vehicle of Shiva. So He is
नन्दिवाहन. The meaning is : to reach Him, our Lord Bhavani Shankar, Dharma is the means. There is no other way. There is no shortcut.
Where there is Dharma, there is victory(यतो धर्मः ततो जयः). Dharma is Duty and the Lord has counselled us in Gita to perform our duty with dexterity(skillfully). Then, it becomes Yoga
(योगः कर्मसु कौशलम्). Sincere performance of our duty – duty as a son, brother, sister, father, mother, employee, master, student, teacher, wife, husband etc – gives us a sense of fulfilment. It gives us joy. Hence, Shiva’s bull is Nandi, that is, आनन्दी. The Dhwaja hoisted at the start of our Chitrapura Rathotsava has the emblem of Nandi on it. What is the message? We should keep the flag of Dharma fluttering. Then, our life becomes an Utsava, a festival of joy. (उत्सूयते हर्ष इति उत्सवः परिकीर्तितः).
VISHNU SAHASRANAAMA 366
595. वृषप्रियः (Vrishapriyah)
AS says: Dharma is dear to Him.(वृषो धर्मः प्रियो
यस्य सः वृषप्रियः।).He is Dharma and He is dear to all.(वृषश्चासौ प्रियश्चेति वा।).
PB says: The two kinds of Dharma – path of action and path of renunciation- are dear to Him.(धर्मौ प्रियौ तावस्य प्रवर्तक निवर्तकौ। वृषप्रियः स
विज्ञेयः।).
MC say: Dharma is dear to Him.(वृषः धर्मः प्रियः हृद्यः यस्य सः वृषप्रियः।). He incarnates whenever
Dharma declines and Adharma is on the upswing. He does this because Dharma is dear to Him. Gita IV-7 यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।।
Dharma is dear to the good and the righteous because of Him.(सज्जनानां वृषः धर्मः
प्रियः हृद्यः यस्मात् सः वृषप्रियः।).
The bull is dear to Rudra as His mount because of VishNu.(रुद्रस्य वृषः बलीवर्दः प्रियः वाहनतया हृद्यः यस्मात् सः वृषप्रियः।).
He showers all that the devotees wish for, so He is वृषः, He is naturaaly the beloved of all, so He is प्रिय। (वर्षति भक्तानाम् अभीष्टान् इति
वृषः, स्वभावतः सर्वेषां प्रियत्वात् प्रियः, वृषश्चासौ प्रियश्च
वृषप्रियः।).
He is dear to the sun, who brings about rain.
(वर्षतीति वृषः आदित्यः, तस्य प्रियः वृषप्रियः।) It is said that the rainfall is brought about by the sun(आदित्यात् जायते वृष्टिः। ).
VISHNU SAHASRANAAMA 367
अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः।
श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः।।77।।( 9 Names).
596. अनिवर्ती (Anivartee)
AS says: He does not retreat when there is a battle between the gods and the demons.
(देवासुरसंग्रामात् न निवर्तत इति अनिवर्ती।). He does not turn His back on Dharma, which is dear to Him.(वृषप्रियत्वात् धर्मात् न निवर्तत इति वा।).
PB says: The souls, who move up on the Path of the Manes, have to return to संसार
after exhausting their accrued merit. He
ensures this.(पितृयानप्रवृत्तानां संसारात् अनिवर्तनात्।
अनिवर्ती समाख्यातः।).(Ref Gita VIII-25, 26).
MC say: There is none to make Him recede
from His abode, attributes and promise.
(स्थानतः गुणतः वचनाद्वा निवर्तक: यस्य नास्ति स: अनिवर्ती।). It is said of Rama in RamayaNa “रामो द्विर्नाभिभाषते” “He does not speak twice”
I.,e. He is एकवचनी।
He is full and perfect, so अ, He makes all return to Him at the time of dissolution, so
निवर्ती। (पूर्णत्वात् अः, अः इति ब्रह्म इति श्रुतेः, निवर्तयति
सर्वान् स्वं प्रति संहारकाले इति निवर्ती, अश्चासौ निवर्तीति च अनिवर्ती।).
He does not make them,the liberated (who have attained His abode), to return to संसार. (मुक्तान् संसारंप्रति कदापि न निवर्तयति इति अनिवर्ती।).
(गीता XV-6 यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।).
He resides in all beings.(अनिषु प्राणिषु वर्तत इति
अनिवर्ती।)(अन प्राणने).
He is very active and He makes others active in their respective roles.(अतिशयेन अनिति चेष्टत इति अनिः, वर्तयति इतरान् स्वस्वचेष्टायां प्रवर्तयति इति वर्ती, अनिश्चासौ वर्ती च अनिवर्ती।).
VISHNU SAHASRANAAMA 368
597. निवृत्तात्मा (Nivrittaatmaa)
AS says: By His very nature, His mind is withdrawn from sense objects.(स्वभावतो विषयेभ्यो निवृत्त आत्मा मनोऽस्येति निवृत्तात्मा।).
This Name, I feel, is applicable to His human
incarnations(like Rama, KrishNa) rather than to VishNu in His pristine form.
PB says: He is the Self within all those who have taken to the path of renunciation.
(सर्वे निवृत्तिधर्माणो यस्यात्मान: स तु स्मृतः। निवृत्तात्मा इति।).
MC say: He has no Master.(निवृत्तः आत्मा स्वामी यस्मात् सः निवृत्तात्मा। आत्मशब्दः स्वाम्यर्थतया प्रयुक्तः।).
It is said: Hari alone is the true master and all others are servants. स्वामित्वं तु हरेरेव मुख्यमन्यत्र भृत्यता।
At the time of death, He disengages the soul from the body.(निवृत्त: आत्मा जीवात्मनां देहः
मरणकाले यस्मात् सःनिवृत्तात्मा।). It is said: ब्रह्मणा
त्यक्तदेहस्तु मृत इत्युच्यते नरः। (A person is said to be dead when Brahman forsakes the body.).
At the time of Liberation, the material body(subject to decay and decomposition) of the soul drops off due to Him.( मुक्तिकाले
जीवात्मनाम् आत्मा प्राकृतदेहः निवृत्तः यस्मात् सः।).
Says Shri Madhwacharya: “Keshava makes this body(of the मुक्त जीव) dissolve into the
elements, wipes out his ignorance by confering ज्ञान and clothes him with a
(non-material, अप्राकृत) form suitable to him
in the state of Mukti.(इदं शरीरं भूतेषु विलापयति
केशवः। अविद्यां चैव जीवस्य गमयेत्ज्ञानसर्जनात्।…..
स्वेच्छया कुरुते रूपं यद्योग्यम् तस्य मुक्तिगम्।).
By His grace, the mind of the Knowers, turns back from sense objects.(निवृत्तः विषय
पदार्थेभ्यः परावृत्तः आत्मा ज्ञानिनां मनः यस्मात् यस्य
अनुग्रहादिति यावत्, सः निवृत्तात्मा।).
He forsakes the heart of the wicked and the vicious.(दुर्जनहृदयात् निवृतस्वरूपः निवृत्तात्मा।).
Unable to understand Him entirely, the minds of the souls turn back (baffled).
(निवृत्ताः सामग्र्येण मननासमर्थाः सन्तः परावृत्ताः आत्मान:
जीवात्मनां मनांसि यस्मात् सः निवृत्तात्मा।). Taittiriya
Upanishad says: यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। 2-18.
He is the Self of the liberated souls who have turned away from संसार। (संसारात् निवृत्ता:
मुक्तात्मानः, तेषाम् आत्मा निवृत्तात्मा।).
By His grace the soul turns away from prohibited actions.(निवृत्तः निषिद्धकर्मभ्यः परावृत्तः
आत्मा यस्यानुग्रहात् सः निवृत्तात्मा।).
The word आत्मा has a variety of meanings and MC have done justice to them all.
VISHNU SAHASRANAAMA 369
598. संक्षेप्ता (Sanksheptaa)
AS says: At the time of dissolution, He makes the universe very ‘abridged’ into a most subtle form.(विस्तृतं जगत् संहारसमये सूक्ष्मरूपेण सङ्क्षिपन् सङ्क्षेप्ता।).
PB says: He inclines some souls to the path of action(mundane life) by ‘abridging’ their
natural ज्ञान. (स्वाभाविकज्ञानसंक्षेपात् प्रवृत्तिधर्माणो
भवन्ति जीवाः यत्प्रेरणया सः संक्षेप्ता।).
MC say: He inspires all very well.(सम्यक् क्षिपति
प्रेरयति इति संक्षेप्ता, क्षिप प्रेरणे।). He is the trigger
behind all our actions.
He is stainless and He is the Activator.
(समीचीनत्वात् सम्, सं चासौ क्षेप्ता च संक्षेप्ता।).
He hurls the wicked and the vicious into realms of darkness.(दुष्टान् तमसि सम्यक् क्षिपन्
संक्षेप्ता।). In the Gita, the Lord says: “I hurl them, the wicked slanderers, the vilest of human beings, again and again into most
demoniacal births.” (तानहं द्विषतः क्रूरान् संसारेषु
नराधमान्। क्षिपाम्यजस्रम् अशुभान् आसुरीष्वेव योनिषु।।
(XVI-19). Mark the word क्षिपामि in above verse.
During His incarnation as Rama, it is said that He flung away afar the huge body of the demon Dundubhi with just His big toe. (संक्षेप्ता सम्यक् दुन्दुभिशरीरस्य रामावतारे अङ्गुष्ठेन क्षेपणकर्ता।).
599. क्षेमकृत् (Kshemakrit)
AS says: He gives all-round safety and protection to what has been obtained.(उपात्तस्य परिरक्षणं करोतीति क्षेमकृत्।).
Yoga is obtaining what one does not have
while Kshema is ensuring its protection. God assures us of both: योगक्षेमं वहाम्यहम् – Gita (IX’22). (अप्राप्तस्य प्राप्तिः योगः, प्राप्तस्य रक्षणम् क्षेमः।).
PB says: He expands the ज्ञान of those who have taken to the path of renunciation.
(निवृत्तानां ज्ञानसंकोचनविमोचनं क्षेमं करोति इति क्षेमकृत्।). This expansion is the Kshema He
gives.
MC say: He bestows Moksha(liberation).
(क्षेमं मोक्षं करोतीति क्षेमकृत्।).
The unfit and the ineligible are deprived of Moksha by Him.(क्षेमं मोक्षं कृन्तति च्छिनत्ति अयोग्यानाम् इति क्षेमकृत्।).
Kshema means auspiciousness. He brings it
about. (क्षेमं मङ्गलम्, तं करोति इति क्षेमकृत्।).
The unfit and the ineligible are rendered
inauspicious by Him. .(क्षेमं मङ्गलम् अयोग्यानाम् कृन्तति इति क्षेमकृत्।).