VISHNU SAHASRANAAMA
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 2
There is a similarity in narrative between भगवद्गीता and VSN as far as their recipients are concerned. The depression(विषाद) of Arjuna gave us the gift of गीता. Thanks to the depression of Dharmaraaja, we have VSN. The Kurukshetra war resulted in a massive
heap of ash and the kind-hearted and
sensitive Dharmaraja was so shaken by the bloody aftermath that he , too, went into a depression. Then, Shri KrishNa counsels him to go to the venerable Bhishma, lying on his bed of arrows. The aged patriarch pours out his wisdom and the result is Shaanti Parva and Anushaasana Parva of Mahabharata., two vast treasurehouses of सुभाषित-s(quotable quotes). Dharmaraja gets back his peace(शान्ति) of mind and receives lessons in the art of discipline(अनुशासन) of human nature. VSN is imparted by Bhishma in the course of his discourse in अनुशासन पर्व.
IMPORTANCE OF VSN;
It is said in ब्रह्माण्ड पुराण that “महाभारत is the essence of the scriptures and the essence of महाभारत is the 1000 Names of VishNu and भगवद्गीता. By knowing these two, one is liberated easily.” (शास्त्रेषु भारतं सारः तत्र नामसहस्रकम्। वैष्णवं विष्णुगीता च तद् ज्ञानात् मुच्यतेऽन्जसा।।).
VSN has been recommended in आयुर्वेद
as curative of all fevers. Says Charaka in his treatise called Charaka-Samhitaa:
विष्णुं सहस्र मूर्धानं चराचरपतिं विभुम्।
स्तुवन्नामसहस्रेण ज्वरान् सर्वान् अपोहति।।
“By reciting the thousand Names of the
thousand-headed omnipresent VishNu, the Lord of the moving and the unmoving, one wards off all fevers.”
Leave alone the entire VSN, even the chant of only three Names – ॐ अच्युताय नमः,ॐ अनन्ताय नमः, ॐ गोविन्दाय नमः – is credited with cure of many ailments. “All diseases will be cured. I am telling the truth, I am telling the truth” says Veda Vyaasa(अच्युतानन्त गोविन्द नामोच्चारण भेषजात्। नश्यन्ति सकला रोगाः सत्यं सत्यं वदाम्यहम्।।).
In olden days it is said that VSN used to be
recited in the confinement room of an
expectant mother. In BaaNa Bhattaa’s celebrated novel called कादम्बरि we read “अविच्छिन्न पठ्यमान नारायण नाम सहस्रकम्”.
“there was uninterrupted recitation of VSN”
in the maternity chamber.”
In BaaNa Bhatta’s another prose work हर्ष चरितम् we have again a reference to पारायण of VSN.
Dr. K. S. NarayaNacharya, renowned scholar, says VSN is held in esteem by many as the fourth प्रस्थान of Vedanta (in additio to Upanishads, Brahmasootra and Geeta – the प्रस्थान त्रय). He says that some seals(मुद्रिका)
have been found in the Mohenjadaro and
Harappa ruins which have names from VSN on them. Renowned Kannada Poet late Shri D.R.Bendre of Dharwad was a staunch votary of VSN and used to ‘see scientific
secrets’ in it, says Dr. KSN( ಈ ಗ್ರಂಥದಲ್ಲಿ ವೈಜ್ಞಾನಿಕ ರಹಸ್ಯಗಳು ಇವೆ ಎಂದು ಅವರು ಪ್ರತಿಪಾದಿಸುತಿದ್ದರು).(vide his Foreword to the
Kannada translation of PB’s book entitled
BhagavadguNa DarpaNa).
VISHNU SAHASRANAAMA 3
Shri H.S.Varadadeshikaachaar Rangapriya, a great scholar, says: Saint Tukaaraam has
said in an Abhanga that these thousand names are like thousand scriptures. At the time of his daughter’s marriage, Tukaaraam
gifted a copy of VSN to his son-in-law.
(ಮಹಾರಾಷ್ಟ್ರದ ಸಂತ ಶ್ರೀ ತುಕಾರಾಮರವರು ಈ
ವಿಷ್ಣುಸಹಸ್ರನಾಮದ ಸಾವಿರ ನಾಮಗಳೂ ಸಾವಿರ
ಶಾಸ್ತ್ರಗಳು ಎಂದು ಸಾರಿದ್ದಾರೆ. ಇದಲ್ಲದೇ ತಮ್ಮ ಮಗಳ
ಮದುವೆಯಲ್ಲಿ ಅವರು ಅಳಿಯನಿಗೆ ಕೊಟ್ಟ ಉಡುಗೋರೆ ಶ್ರೀ ವಿಷ್ಣುಸಹಸ್ರನಾಮದ ಒಂದು ಪ್ರತಿ ಎಂದು ನಾವು ಕೇಳುತ್ತೇವೆ)(vide Kannada
translation of BhagavadguNa DarpaNa).
SPIRIT OF RECONCILIATION(समन्वय) IN VSN:
There are Names of all principal इष्टदेवताs
in VSN. Names like Shiva, Shambhu, Rudra, Eeshaana, SthaaNu, for example, are Shaiva. Skanda relates to SubrahmaNya, GaNeshvara to GaNesha, Bhaanu, Aaditya to Soorya, Vahni, Anala to Agni illustrating the Vedic maxim: “One Truth is called variously by the wise”(एकं सत् विप्राः बहुधा वदन्ति). There are Names which remind us of Buddhism(सिद्धार्थ) and also Jainism(ऋषभ, वर्धमान). This is a unique feature of VSN. All these Names, however, are interpreted etymologically without the least sectarean slant. As Bhishma says: these Names tell us about the excellent attributes(गुण) of the Lord(यानि नामानि गौणानि…).
Aachaarya Shankara’s (AS) praise of VSN is memorable: सकल पुरुषार्थ साधनं सुखसंपाद्यम् अल्पप्रयासम् अनल्पफलं हिंसादिरहितं पुरुषान्तर द्रव्यान्तर देशकालादि नियमानपेक्षत्वं च आधिक्ये कारणम्। Why is VSN so popular? Says AS: VSN is the means to the attainment of all पुरुषार्थ(dharma, artha, kaama, moksha), easy to practise, involves no great exertion, very fruitful, involves no violence, does not depend on another person or material and is not bound by rules of space and time – these are the reasons for the exceeding popularity of VSN.
How did AS decide to comment on VSN? Thereby hangs a tale. It is said that he wished to comment on Lalitaa SN and asked one of his disciples to bring the copy. The disciple came back with VSN. “See properly and bring the correct manuscript” said AS. The disciple went back and returned with VSN again. No wonder AS
got irritated. Then, the disciple said: “Venerable Master, no sooner I pick up Lalitaa SN than a beautiful young Devi appears before me and thrusts VSN into my
hands and bids me to give it to you!”.
AS understood that the Devi was none other than Devi Lalitaa and it was Her wish that he should write the commentary on VSN. Thus we have the brilliant commentary of AS abounding in a wealth of quotations from Vedaas, Upanishads and PuraaNaas.
VISHNU SAHASRANAAMA 4
DHARMARAJA’S QUESTIONS TO BHISHMA:
After regaining his normal composure, Dharmaraja becomes an ideal seeker of
Truth – a jijnaasu par excellence – and poses a few questions to the wise old Bhishma, who is awaiting UttaraayaNa to shed his mortal coil. The questions are:
1. Which is the One deity to be adored in this world? (किमेकं दैवतं लोके?)
2. Which is our supreme goal(किं वाऽप्येकं परायणम्?).
3.By extolling and adoring whom, will mankind attain all that is good and
auspicious?(स्तुवन्तः कं कमर्चन्तः प्राप्नुयुः मानवाः शुभम्?)
4.Which is our foremost duty according to you? (को धर्मः सर्वधर्माणां भवतः परमो मतः?)
5.By which japa(जप)(chant or silent repetition) will one (born in this world) be free from the repetitive round of births and deaths? (किं जपन् मुच्यते जन्तुः जन्मसंसारबन्धनात्?)
These are questions which a true seeker should entertain in his/her lifetime. Like Arjuna in Geetaa, Dharmaraaja is a spokes-
man for us all. He is our representative and
is, indeed, lending his voice to our own unspoken queries.
To all these queries, Bhishma’s answer is VSN. VishNu(God) is our deity, He is our goal, He is to be extolled and worshipped, our foremost duty is to adore Him and sing His glory by chanting His thousand Names.
Thus, we will rise above samsaara, the cycle of births and deaths. VishNu should be understood here, not as one of the Trinity,
but as Brahman, from whom have emanated the Trinity. HE is the means(उपाय) and He, the end(उपेय), He is the Path and He, the Goal.
Shri Madhvacharya, exponent of Dvaita Vedaanta, says: “Vedic mantraas have three-fold interpretations, Mahaabhaarata ten-fold and every Name in VSN has one hundred meanings” त्रयोऽर्थाः सर्ववेदेषु दशार्थाः सर्वभारते। विष्णोः सहस्रनामापि निरन्तर शतार्थकम्।।
It is said in his biography – SuMadhva Vijaya by Shri NaaraayaNa PanDita – that the venerable Aachaarya was challenged in an assembly of scholars on the banks of Payasvini river to prove what he said about VSN. Undaunted, the Aacharya took the scholars by surprise by interpreting the first Name – Vishvam – in 100 ways!
I will skip the preliminary न्यास etc(which can be found in any VSN book) and proceed
straightaway to the Names of VishNu. I will draw upon the wisdom of Acharya Shankara( AS), Shri Paraashar Bhatta(PB) and the Maadhva Commentators(MC) like Shri Vaadiraaja, Shri Vidyaadhiraaja, Shri Satyasandha Tirtha and Shri Raaghavendra Soori and others.
VISHNU SAHASRANAAMA 5
ॐ विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः।
भूतकृद् भूतभृद् भावो भूतात्मा भूतभावनः।।(9 Names)
Please note the alliteration on Bha-kaara
(भकार) in the above verse.
1.विश्वम्(VISHVAM) AACHAARYA SHANKARA (AS) says:
a) God, here refered to as VishNu, is the cause of the universe(vishvam). There is identity between cause and effect( as between clay and pot, gold and golden ornaments etc.).
b) He has entered(विशतीति) into His creation.
c) At the time of dissolution (praLaya), everyone and everything enters(विशति) into Him.
d)Giving up violence etc (हिंसादिरहितेन) one should learn to see God in the world(विश्वं) and offer praise and salutations wherever necessary (to whom we meet). This is the message of this Name, says AS. This reminds us of Swami Vivekananda’s saying: “To do good and to be good – this is the whole of religion”.
SHRI PARAASHARA BHATTA (PB) says:
VISHVAM has the meaning of fullness. HE is always full in respect of His nature, attributes and glory (विश्वं सर्वत्र पूर्णत्वात् स्वरूप गुण वैभवैः).
MAADHVA COMMENTATORS(MC) say:
All auspicious attributes enter(विशन्ति) into Him (विशन्ति सकलाः कल्याणगुणाः अस्मिन् इति विश्वम्).
The universe is under His control, so He is Vishvam (विश्वस्य तदधीनत्वात् विश्वं विष्णुरुदीर्यते).
Cultivating the vision to see God in the world is the true विश्वरूपदर्शन. World is the Temple of God. We see gold in the ornament, we see clay in the pottery.
Likewise, we should ‘see’ Him in His handiwork, the world. Call Him
Hari, Hara or Hreem, it matters not.
The saints declare: जेंजें दृष्टि दिसे तेंतें हरिरूप। and also जेंजें भेटे भूत तेंतें मानिजे भगवन्त।
This is the message of this Name – Vishvam – too.
The Maadhva commentators raise the interesting question as to why विश्वम् is treated as a neuter noun (नपुंसकलिङ्गम्) here. The answer they give is that we have to construe it as विश्वं रूपम् and रूपम् is a neuter.
VISHNU SAHASRANAAMA 6
2. विष्णुः (Vishnu):
AS says: HE is all-pervasive(व्याप्नोति), so He is VishNu.
HE encircles (वेवेष्टि) His creation, so He is VishNu.;
His shakti(power, strength) enters(विशति) into His creation and sustains it, so He is VishNu.
PB says: HE has entered into all moving and unmoving creation, so He is VishNu(विष्णु: चराचरेषु भूतेषु वेशनात् विष्णुरुच्यते).
MC say: His strength and deeds are unique(विशिष्ट), so He is VishNu. (विशिष्टबलचेष्ट्त्वात् विष्णुरित्यभिधा हरे:).
3. वषट्कारः (Vashatkaarah)
AS says: The recipient of sacrificial offerings made with the invocation वषट् (e.g. इन्द्राय वषट्, पूष्णे वषट्) is VishNu. “यज्ञो वै विष्णुः” says a Vedic text. The Lord says in गीता that He is the भोक्ता (enjoyer, recipient) of our Yajna and tapas(V-29)(भोक्तारं यज्ञतपसाम्).. स्वाहा is a mild invocation, वषट् and वौषट् mean the same, but, there is more stress, emphasis and a sense of urgency.
PB says: VishNu is वषट् because He has everything in His control as per His wish(स्वेच्छया यो वशे सर्वं वषट्कारः करोति सः).
MC say: The six ( षट्) excellences like Aishvarya, Veerya, Yashas, Shree, Jnaana and Vairaagya are (वर्तन्ते) in Him, so He is वषट्कार( ऐश्वर्याद्याः षड्गुणाः वर्तन्ते यस्मिन् सः).
4. भूतभव्यभवत्प्रभू:(Bhoota-Bhavya-Bhavatprabhu).
AS says: VishNu is the Lord in all the three tenses of time – past, future and the present.
PB says the same as above.
MC say: He confers plenty(भूतम्, प्रभूतम्) of all that is auspicious (भव्यम्) to those who are now(भवत्) and is their Lord.
5. भूतकृत् (Bhootakrit)
AS says: VishNu is the creator(कृत्)(करोति) of all beings and the five elements(bhoota)
through Brahmaa, His own projection. कृत्
also has the meaning of कृन्तति कृणोति i.e.. destroys. As Rudra, VishNu performs this function.
PB and MC have no new insight to offer.
VISHNU SAHASRANAAMA 7
6. भूतभृत्(Bhootabhrit)
AS says: By having recourse to सत्वगुण, God sustains His creation as VishNu among the
Trinity(सत्वगुणम् अधिष्ठाय भूतानि बिभर्ति पालयति धारयति पोषयति).
PB and MC have nothing more to offer.
7. भावः (Bhaavah)
AS says: He IS, assuming the garb of the world (प्रपञ्चरूपेण भवति) or He just IS as sheer existence (केवलं भवतीति वा).
PB has nothing new to add.
MC say: Creation, Maintenance and Dissolution are three modes(भाव) He takes care of. So, He is भाव:(तद् यः करोति पुरुषः स भाव इति कीर्त्यते)
8. भूतात्मा (Bhootaatmaa)
AS says: He is the inner monitor in the creation, so He is भूतात्मा (भूतानाम् अन्तर्यामीति भूतात्मा).
PB says: The creation is like His body and He is the Self within it (शरीरभूतभूतानां भूतात्मा आत्मतया स्थितः).
MC say the same as AS.
9. भूतभावनः (Bhoota bhaavanah)
AS says: He creates and brings about growth(भूतानि भावयति जनयति वर्धयति )
MC say: He gives full(भूतम् प्रभूतम् ) protection(भावनम् रक्षणम् इति भूतभावनः)
VISHNU SAHASRANAAMA 8
पूतात्मा परमात्मा च मुक्तानां परमागतिः।
अव्ययः पुरुष साक्षी क्षेत्रज्ञोऽक्षर एव च।।(8 Names).
10. पूतात्मा (Pootaatmaa)
AS says: Lest we assume that His divinity
gets defiled by the play of गुण(सत्व, रजस् and tamas) due to His being भूतकृत् etc, this Name assures us that He is unstained by the creation. He is the ever pure(पूत)
Self(आत्मा), says this Name. That’s why
VishNu is hailed as पवित्राणां पवित्रं च मङ्गलानां च मङ्गलम्।
PB says: The sentient(chetana) and the
insentient(achetana) universe is His body
and He resides within them as the inner
monitor(अन्तर्यामी), but, their faults and foibles don’t pollute Him.(शरीरत्वात् च जगतः
तद्दोषैः न कदाचन। लिप्यते यः स पूतात्मा न भुङ्क्ते च
फलानि यः।।). Karma and Karma-phala don’t
apply to Him.
MC give a novel interpretation. VishNu makes us pure souls(पूतात्मा) by ridding us, His devotees, of the contamination of Kali
Yuga(पूताः कलियुगप्रयुक्तदोषरहिताः आत्मानः
जीवात्मानः येन सः).
11.परमात्मा(Paramaatmaa)
AS says: HE is above cause and effect(कार्य कारण विलक्षण:) and is eternally(नित्य) pure (शुद्ध),awake(बुद्ध) and free(मुक्त). So, He is the
most superior(परम) Atman.
PB says: The creation has VishNu as its Self. He has none else as His Self.(येन भूतानि आत्मवन्ति नायं चान्येन आत्मवान्).
MC say: HE takes, accepts(आदत्ते) all as His own, so He is Atman. He is the most superior(परमः उत्तमः, सर्वम् आत्मीयतया आदत्ते इति
आत्मा, परमश्चासौ आत्मा च।)
He, who is above the क्षर and अक्षर is called
परमात्मा, says गीता (XV-17).
12. मुक्तानां परमा गतिः(Muktaanaam parama gatih).
AS says: HE is the supreme destination of the liberated, confering non-return to samsaara(मुक्तानां परमा उत्कृष्टा गतिः पुनरावृत्ति
असम्भवात्). गीता says: मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते।(VIII-16).
PB says: HE is the ultimate resort of all who have attained identity with Brahman(ब्रह्म
साधर्म्यमापन्नाः मुक्ताः, तेषां परमा गतिः।).
MC quote Gita: यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।
(XV-6).(Once reached, thence there is no
return).
VISHNU SAHASRANAAMA 9
13.अव्ययः(Avyayah)
AS says: Decrease, modification and destruction don’t apply to Him.(न व्येति नास्य व्ययो विनाशो विकारो वा विद्यते इति). There is the
Upanishadic text: अजरो अमरो अव्यय:।
PB gives a novel meaning: HE does not send
back the liberated from VaikuNTha to the earth below.(न वीयते च वैकुण्ठात् मुक्तो अधस्तात्
अतो अव्ययः).
MC say: HE undergoes no modification(न
व्येति विकुरुते इति).They quote भागवत – जन्माद्याः षडिमे भावाः दृष्टाः देहस्य नात्मन:।(7-7-18)(The six
modifications like birth etc apply to the body and not to the Self).
14. पुरुष:(Purushah)
AS gives several meanings:
a) HE sleeps(शेते) in the city(पुरे) called body.
b) HIS presence(सीदति) is felt more in those
souls who are abundantly saatvic (पुरुषु भूरिषु
उत्कर्षशालिषु सत्वेषु सीदति इति).
c) HE gives(सनोति ददाति) fruits abundantly
(पुरूणि फलानि इति).
d) HE destroys (स्यति सम्हारसमये) all (पुरूणि)
worlds (भुवनानि).
e)HE is full (पूर्णत्वात्) and makes us, the souls,
full (पूरणत्वात्) with joy, peace, love etc.
PaaNini’s धातुपाठ, with one dhaatu(root) having several meanings, comes handy to all the commentators to spin out a number of meanings. Normally, AS is brief, direct and to the point. In any case, the revered grand old Bhishma, on his bed of arrows, may have in mind only the simple, direct and wellknown meanings for all the Names.
PB says:HE even offers Himself to the
liberated( मुक्तेभ्यः स्वात्मपर्यन्त दानात् पुरुष ईरित:)
HE gives(सनोति ददाति) in plenty(पुरु, बहु).
MC say: HE sleeps(शेते, अस्ति ) in the city called heart(हृदयाख्यपुरि पत्तने).
b) HE kills(स्यति नाशयति) many(पुरु, बहून्) demons(दैत्यान्)(demonlike qualities).
c) HE has all the six excellences in full
(पुरवः पूर्णाः षाः षड्गुणा: यस्य सः पुरुषः).
d) HE confers the ultimate fruit called Moksha (to His devotees).(पुरु पूर्णं मोक्षाख्यं
फलं सनोति ददाति इति).
VISHNU SAHASRANAAMA 10
15) साक्षी (Saakshi)
AS says: HE sees everything and everyone directly without any intervening obstacles
with His intrinsic knowledge(साक्षात् अव्यवधानेन
स्वरूपबोधेन ईक्षते पश्यति सर्वम् इति।).
PB says: HE, being self-content, delights
and directly sees (all).(स्वयम् आनन्दयन् तृप्यन्
साक्षी साक्षात् करोति सः).
MC say: HE sees directly without any obstruction by way of space, time or object
(साक्षात् देश काल वस्तु व्यवधानेन विना ईक्षते इति)
An individual soul endowed with(सहितः) senses(अक्षैः इन्द्रियैः) is’saaksha'(embodied).
He(the जीव) belongs to Him, so He is साक्षी.
The universe, endowed with the wheel of Time, is called अक्षः, and it is under His control(सकालचक्रं जगदस्य वशे अस्तीति).
16.क्षेत्रज्ञः(Kshetrajnah)
AS says: The body is the field and He who
knows the field(kshetra) is Kshetrajnah.
In the Geetaa, the Lord says “know Me to be the Knower of the field”(XIII-2).(क्षेत्रं शरीरं जानाति इति).
PB says: VaikuNTha (Supreme Sky) is the Kshetra and the Lord knows it as the reward for His liberated devotees(क्षेत्रं तु परमो व्योम मुक्तेभ्यो वेत्ति नित्यशः).PB takes kshetra as a holy
place, a Teertha Kshetra.
MC say: The entire animate and inanimate
creation is the field. VishNu dwells within it and knows it with His pure vision and inspires it, so He is क्षेत्रज्ञः।
(क्षेत्रं चेतनाचेतनात्मकं सर्वम्। तद् प्रेरयन् सर्वदैव तस्मिन्
तिष्ठति विष्णुः, निर्दोषेणैव चक्षुषा जानाति इति क्षेत्रज्ञः।)
17.अक्षर:(AKSHARA)
AS says: He, who has no wear and tear, the
Paramaatman(न क्षरतीति अक्षरः परमात्मा).
PB says: His seamless excellences are ‘enjoyed’ by the liberated souls, but, there
is no wear and tear. He remains ever full.
(सदा अनुभूयमानोऽपि निस्सीम गुण गौरवात्। मुक्तैः न क्वचित् क्षरति इति अक्षरः परिकीर्तितः।।)
MC say: Destruction is of four kinds: impermanence, loss of body, sorrow and
imperfection. They don’t apply to Hari, (whose heavenly body(अप्राकृत देह), unlike ours, is beyond death and decay.)(अनित्यत्वं
देहहानि: दुःख प्राप्तिरपूर्णता। नाशः चतुर्विध: प्रोक्तः तदभावो हरेः सदा।।
VISHNU SAHASRANAAMA 11
योगो योगविदां नेता प्रधानपुरुषेश्वरः।
नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः।। (7 Names).
18. योगः (Yogah)
AS says: Contemplating the identity of the soul (jeeva) with the Lord by controlling the senses and the mind is called Yoga. Because He is attained by such Yoga, He, too, is called as Yoga.(मनसा सह ज्ञानेन्द्रियाणि सर्वाणि निरुध्य क्षेत्रज्ञ परमात्मनो: एकत्वभावना योगः, तदवाप्यतया स: योग:).
PB says: He is called Yoga because He is the direct means of Moksha.(साक्षात् मोक्षैक हेतुत्वात्
योग इत्यभिधीयते). God Himself is both the means and the end(उपाय as well as उपेय).
MC say: The Yogis meditate on Him in their heart, so He is Yoga(युज्यते योगिभिः हृदि ध्यायते सः
इति योगः).
He integrates within Himself all excellent
values, so He is Yoga(युनक्ति सकलान् गुणान् स्वस्मिन् इति योगः)
He fulfills all the desires of the devotees, so He is Yoga(भक्तानां सकलान् कामान् नियोजयति इति
योगः)(योगक्षेमं वहाम्यहम् of गीता).
19.योगविदां नेता (Yogavidaam netaa)
AS says: Those who know and reflect on Yoga are योगविदः (knowers of Yoga). The Lord has pledged to look after their (the devotees) yoga-kshema, so He is their Leader, their caretaker(योगं विदन्ति विचारयन्ति जानन्ति इति वा योगविदः तेषां नेता ज्ञानिनां योगक्षेमवहनादिना इति योगविदां नेता).
PB says: Those who follow the path of Karma, Bhakti and Jnaana are ‘knowers of Yoga’। The Lord conducts them(नयति इति नेता)
till they attain the ultimate fruit of Moksha.
(उपायभक्तिनिष्ठा ये ते यॊगविदः स्मृताः। तेषां च फलपर्यन्ते नेता निर्वाहकश्च यः।।)
MC say: The means to Moksha is called Yoga. Those who know it are ‘yogavidah:.
Hari inspires them and leads them to Moksha.(मोक्षोपायः योगः तद्विदः ज्ञानिनः भक्ताश्च, तेषां नेता प्रेरकः मुक्तेः प्रापकश्च).
VISHNU SAHASRANAAMA 12
20. प्रधान पुरुषेश्वरः (Pradhaana Purusheshvarah)
AS says: Pradhaana means Prakriti, Maayaa and Purusha is Jeeva, the individual soul. God is the Lord of both of them(प्रधानं प्रकृति: माया, पुरुषो जीवः, तयोरीश्वर: प्रधानपुरुषेश्वरः).
PB says: Pradhaana is the cause of bondage and the Purushaa-s are the bound. He, who controls them, is Pradhaana
Purusheshvara.(बन्ध हेतोः प्रधानस्य बध्यमान नृणां च
यः नियामकः सर्वदा सः प्रधान पुरुषेश्वर:).
MC say same as above.
21.नारसिंहवपुः(Naarasimhavapuh).
AS says: He, in whose body are seen the organic features of both the man and the lion, is Naarasimhavapuh.(नरस्य सिंहस्य च अवयवाः यस्मिन् लक्ष्यन्ते तद्वपुः यस्य स नारसिंहवपुः).
PB says: To afford fearlessness to His devotees, He, who assumes as per His wish, the form of a man as well as of a lion, is
Naarasimhavapu.(नरवत् सिंहवद्रूपं यो बिभर्ति
अभयप्रदम्। यथाकामं तु भक्तानां नारसिंहवपुश्च सः)
MC say the same as above, but, also give
an original interpretation as follows:
Ignorance and doubt, natural to man(nara),
are naara(नार). He destroys them(हिनस्ति) by granting His vision, so He is called as above.
(नराणामिदम् अज्ञान सन्देहादि नारम्। तादृशं नारं हिनस्ति
स्वदर्शनमात्रेण यद्वपुः यस्य सः नारसिंहवपुः).
22. श्रीमान् (Shreemaan)
AS says: He, in whose bosom, Shree(Lakshmi) resides perpetually, is Shreemaan.(यस्य वक्षसि नित्यं वसति श्री: स श्रीमान्).
PB says: Despite the opposite natures, He is
attractive in all respects(विरुद्धाकारवत्वेपि
श्रीमान् सर्वमनोहरः). PB interprets this name in
the context of the name no.21. The Naarasimha form is incongruous with human and leonine features side by side.
Despite this weirdness, He is beautiful, says
PB.
MC say: He is full of lustre(श्री: कान्तिः अस्य
अस्तीति श्रीमान्).
He is related to all that is full of lustre and
beauty in the world as its regulator(अन्येषां
सुन्दराणां कान्तिमतां च पदार्थानां श्रीशब्दवाच्यं सौन्दर्यं
कान्तिमत्वं च नियम्यता सम्बन्धेन अस्यास्तीति श्रीमान्).
VISHNU SAHASRANAAMA 13
23.केशवः( Keshava)
AS says: He is Keshava because He has
beautiful hair(अभिरूपाः केशाः यस्य सः)
ka is Brahmaa, अ is VishNu and ईश is Shiva
– they are under His control, so He is Keshava(कश्च अश्च ईशश्च त्रिमूर्तयः ते यद्वशेन वर्तन्ते
स केशवः).
Or He is Keshava because He killed Keshi, the demon(केशि वधाद्वा).
PB says: He is Keshava because He has
praiseworthy black hair(प्रशास्त नीलकेशत्वात्
केशवः परिकीर्तितः). नील here means black.
MC have nothing new to say.
24. पुरुषोत्तम (Purushottama)
AS says: Most superior among selves, so
Purushottama(पुरुषाणाम् उत्तमः पुरुषॊत्तमः).
He surpasses both the kshara(mutable) and the akshara(immutable), so He is known as
Purushottama, says गीता (XV-18).
PB says: He excels even very noble souls like Buddha(बुद्धादि पुरूषेभ्यो यो हि उत्कृष्टः पुरुषोत्तमः).
MC have nothing new to add.
सर्वः शर्वः शिवः स्थाणु: भूतादि: निधिरव्ययः।
सम्भवो भावनो भर्ता प्रभवः प्रभुरीश्वरः।।(12 Names).
25. सर्वः (Sarvah)
AS quotes a verse from महाभारत, which says: ” He knows everything perpetually, so He is known as Sarva(सर्वस्य सर्वदा ज्ञानात् सर्वमेनं
प्रचक्षते)”.
PB says: He has pervaded the moving and
unmoving, so He is known as सर्व.(चराचरशरीरेषु
व्यापनात् सर्व ईरितः).
MC quote Arjuna in गीता (XI-40) where he tells the Lord after beholding His विश्वरूप that He is known as Sarva because He pervades
all that is(सर्वं समाप्नोषि ततोऽसि सर्व:).
VISHNU SAHASRANAAMA 14
26. शर्वः (Sharvah)
AS says: At the time of dissolution, He wipes out(‘kills’)(शृणाति) all the living beings and/or makes others to do the destruction, so He is Sharva(शृणाति संहारसमये संहरति संहारयति सकलाः
प्रजाः इति शर्वः).
PB says: The universe is His body and He
wipes out(‘destroys’) its pain, so He is Sharva.(स्वशरीरजगद्दुःखं शर्वःस स्यात् शृणाति यः).
MC have no new insight to offer.
27. शिवः (Shivah)
AS says: He is pure because He is untouched by the three guNaas, so He is
Shiva.(निस्त्रैगुण्यतया शुद्धत्वात् शिवः).
PB says: He is conducive to what is good and auspicious for the devotees.(शुभाहवत्वात्
भक्तानां शिव इत्यभिधीयते).
MC say: Shiva means happy, blissfull(शिवः
सुखात्मकत्वेन).Shiva regulates happiness of
souls(शिवः सुखनियामकः).
28. स्थाणुः (SthaaNuh)
AS says: He is firm and stable, so He is called SthaaNu(स्थिरत्वात् स्थाणुः).
PB says: He wipes out what is not good and
inauspicious and bestows liberally what is good and auspicious and yet, does not take
rest at all, so He is SthaaNu(संशमय्य अशिवं
सर्वं विश्राण्यापि शिवं बहु/ स्वयं न विश्राम्यति यः सः स्थाणुः
परिकीर्तितः) His grace is stable and enduring.
(दृढानुग्रह: स्थाणुः).
MC say: He is above all modifications(निर्विकार: सन् तिष्ठति इति). All creation ‘stands'(is) in Him.(तिष्ठन्ति भूतानि
अस्मिन् इति).He ‘stands'(is) independently everywhere and is even in an atom (स्वातन्त्र्येण तिष्ठति सर्वत्र इति स्थः, अणौरपि).
29. भूतादिः (Bhootaadih).
AS says: He is the original cause of all creation(animate and inanimate.(भूतानाम्
आदिकारणत्वाद् भूतादि).
PB says: All adore Him and yearn for His
beautiful form.(भूतैर्यः प्राणिभिर्नित्यम् स्पृहणीयतमत्वतः। उपादानात् हि भूतादिःः उच्यते
सुन्दराकृतिः।।).
MC say: For protecting and regulating them, He lovingly takes all beings in His creation unto Himself.(रक्षणाय नियमनाय च सकलानि भूतानि आत्मीयतया आदत्ते इति)
At the time of dissolution(प्रळयकाले), He consumes(अत्ति) all creation(भूतानि).
All take shelter in Him and subsist(on His grace).(भूतैः आद्यते उपजीव्यते इति भूतादि).
VISHNU SAHASRANAAMA 15
30. निधिरव्ययः(Nidhiravyayah).
AS says: At the time of dissolution, everything is placed(nidheeyate) in Him and He is eternal.(प्रलयकाले अस्मिन् सर्वं निधीयत इति
निधि: अव्यय: अविनश्वर: निधि:).
PB says: Though perpetually ‘enjoyed’ by
devotees, His nature suffers no diminution
at all, like an inexhaustible treasure.(सदा
उपभूज्यमानोपि कलयापि अनुपक्षयत्वात् सः निधिरव्यय:)
Mirabai’s bhajan”पायोजी मैंने रामरतन धन पायो”
conveys that God is the supreme treasure.
In a song, Saint Tyagaraja says that Rama’s
sannidhi is more precious to him than all the
treasures of the world. In our daily prayer, we invoke Him as ‘draviNam tvameva’ (Thou
art my wealth).
MC say: Everything and everyone is very well borne and nourished by Him, so He is nidhi. He is devoid of any modification, so
He is avyaya.(सर्वं नितरां धीयते ध्रियते पुष्यते अनेन इति निधिः, विकारशून्यत्वादव्ययश्च).
He is cherished always in the heart by the good and the righteous, so He is nidhi. An adjective is added to the nidhi. It is
inexhaustible, avyaya.(नितरां सज्जनैः हृदि धार्यते
इति निधि:, स एव विशेष्यते अव्यय इति।)
31. सम्भवः (Sambhavah)
AS says: He incarnates as per His wish(to
uphold Dharma and protect the good and the righteous), so He is Sambhava.(स्वेच्छया
समीचीनं भवनम् अस्य इति सम्भवः).
PB says: Though precious and hidden(in the cave of our heart), He incarnates as Shri Rama and Shri KrishNa etc before us, so He is Sambhava.(निधिवत् अतिगूढोऽपि रामकृष्णादि भेदत:। समन्तात् बहुधा जातः सम्भवः परिकीर्तितः।।).
MC say:The universe comes into being from Him very well, so He is Sambhava.(सम्यक् जगद् भवति अस्मादिति सम्भवः).
VISHNU SAHASRANAAMA 16
32. भावनः (Bhaavanah)
AS says: He brings about the ‘fruits’ that the souls have to ‘enjoy’ as the results of their deeds(karma).(सर्वेषां भोक्तृणां फलानि
भावयति सर्वफलदातृत्वात् इति भावन:).
PB says: Vide no.31, we saw that He incarnates. Thereafter, He gives the afflicted souls a new lease of life by being
their caretaker.(जनित्वा उज्जीवयति यो जनान्
स्यात् भावनस्तु सः).
MC say: He gives(avati) lustre(भाम्) (to luminaries like sun etc)(भां कान्तिम् अवति ददाति ‘अव दाने’ इति भावन:).
Being close to the souls, He protects them.
(भाति जीवात्मनाम् निकटे भवति इति भः, अवति रक्षति इति अवन: ‘अव रक्षणे’). So, He is Bhaavanah.
33.भर्ता(Bhartaa)
AS says: He is the ground and the basis of the world and fosters it.(प्रपञ्चस्य अधिष्ठानत्वेन
भरणात् भर्ता).
PB says: He gives away Himself to His devotees and nourishes them.(यस्मात् पुष्णाति
आत्मदानात् स भर्तेति परिकीर्तितः).
MC say: He upholds all(बिभर्ति सर्वम् इति भर्ता).
He fosters, nourishes all( बिभर्ति पोषयति सर्वम् इति).
34. प्रभवः (Prabhava)
AS says: The cosmic elements emanate from Him abundantly(प्रकर्षेण महाभूतानि अस्मात्
जायन्ते).
His ‘birth'( incarnation) is unique and special(प्रकृष्टो भवो जन्म अस्य इति).
PB says: His manifestation(birth) is unique and differs from that of gods(and goddesses) and is unaffected by defects like ignorance etc.(देवादिजनवैजात्यात् प्रकृष्टोत्पत्तिमत्वतः। अविद्यादोष वैदूर्यात् प्रभवः परिकीर्तितः।।).
MC say: Everything is produced by Him(सर्वं
प्रभवति उत्पद्यते अस्मादिति).
He by whom our samsaara is got rid of
(प्रगतः भवः संसारः येन सः)
He whose birth(अवतार) is excellent(प्रकृष्ठः भवः जन्म यस्य सः).
VISHNU SAHASRANAAMA 17
35. प्रभुः (प्रभुः)
AS says: He excels in everything that He does.(सर्वासु क्रियासु सामर्थ्यातिशयात् प्रभुः).
PB says: He is able to give enjoyment and
Moksha to even gods like Brahmaa etc, so He is Prabhu. He confers all that we wish for.(ब्रह्मादीनां च सर्वेषां भोगमोक्षसमर्पणे। समर्थः प्रभुरित्युक्तः सर्वेष्टफलदो हरि:।।
MC say: He is competent to do, not to do or do otherwise.(कर्तुम् अकर्तुम् अन्यथाकर्तुं च समर्थः
प्रभुः).
Bhooh means support or shelter. He has no other shelter. He, Himself, is His excellent
support.(भूः आश्रयः, प्रगतः अन्याश्रयः, स्वयमेव स्वस्य
प्रकृष्टः आश्रयः इति प्रभुः).
36. ईश्वरः (Ishvarah).
AS says: His grandeur and excellences are
boundless.(निरुपाधिकम् ऐश्वर्यम् अस्य इति ईश्वर:)
PB says: Even in His human Avataar-s He is helpful to gods like Brahmaa etc and He
confers countless ‘fruits’.(मनुष्यादि अवतारेऽपि ब्रह्मादीनां प्रयोजने। उद्युक्तः ईश्वरः प्रोक्तः असंख्य फलदोऽहि स:)
MC say: He is superior to lords like Brahmaa etc(ईशेभ्यः ब्रह्मादिभ्य: वरः ईश्वरः।)
The able and the strong are called lords and
He is superior to them all.(ईशेभ्य: समर्थेभ्यः वरः
ईश्वरः)
VISHNU SAHASRANAAMA 18
स्वयम्भूः शम्भुरादित्यः पुष्कराक्षो महास्वनः।
अनादिनिधनो धाता विधाता धातुरुत्तमः।। (9 Names).
37. स्वयम्भूः (Svayambhooh).
AS says: He is self-born(स्वयमेव भवति इति).
He is Himself above all (सर्वेषाम् उपरि स्वयं
भवति इति)
PB says: He incarnates on His own as per His wish.(भवति स्वेच्छया योऽसौ स्वयम्भू: परिकीर्तितः।)
MC say: He incarnates independently(स्वयमेव
स्वतंत्र एव भवति उत्पद्यते।)
He brings about this world independently
(स्वयमेव परानपेक्षो जगद् भावयति).
He is Himself His shelter and support(स्वयमेव स्वस्य भूः आश्रयः यस्य सः).
He Himself obtains whatever the occasion
demands(स्वयमेव भवते प्राप्नोति ‘भू: प्राप्तौ’).
On His own He experiences(स्वयमेव सर्वं भवति
अनुभवति इति)(He doesn’t need organs like us to experience).
38. शम्भुः (Shambhuh).
AS says: He brings about the happiness of
the devotees.(शं सुखं भक्तानां भावयतीति शम्भुः).
PB says: By revealing His beauty and other
excellences, He brings about very well the happiness of mankind. (स्वसौंदर्यादि गुणानां यो
ह्याविष्कारेण शं सुखम्। पुंसां सम्यक् भावयति स शम्भु:
परिकीर्तितः।।
MC say: From Him we get happiness(शं भवति अस्मादिति).
He is happiness Himself(सुखरूपत्वात् शम्). He knows, He is aware , so He is भ:। Bha and Bhu are same.(भाति जानाति इति भ:, ‘भा ज्ञाने’)
(भ एव भू:) He is always there(नित्यं भवतीति भुः)(शं च असौ भुश्च शम्भुः).
He is the source and shelter of happiness
(शम् सुखस्य भूः आश्रयः शम्भुः).
VISHNU SAHASRANAAMA 19
39.आदित्यः(Aadityah)
AS says: in the गीता the Lord says(X-21) that
among the Aadityaa-s, He is VishNu(there are 12 Aadityaa-s).
The Aatman in the Jeeva and in the sun is the same, says an Upanishadic text. (We refer to Him as सूर्य नारायण).
The entire unfragmented earth is called
Aditi and VishNu is her spouse(अदितेः अखण्डिताया मह्या अयं पति:).
One Self(आत्मन्) is in all bodies, but, appears to be many like the many reflections of the sun in several vessels.
This Name reminds us of this similarity.
(यथा आदित्य एक एव अनेकेषु जलभाजनेषु अनेकवत्
प्रतिभासते, एवम् अनेकेषु शरीरेषु एक एव आत्मा अनेकवत् प्रतिभासत इति आदित्यसाधर्म्याद् वा आदित्यः).
PB says: Hari resides in the sun, so He is
Aaditya(निवासः सविता यस्य स आदित्यः प्रकीर्तितः।).
MC say: He is the cause of creation, He is omnipresent and is the regulator.(आदित्वाद्
आदिः, ततत्वात् तः, नियामकत्वात् यः).
We should adore VishNu in the sun. He is
known as Aaditya.(आदित्यस्थं परं विष्णुं ध्यायेत्
आदित्यनामकम्।).
Aaditya means he who takes away our span of life. (आदत्ते आयूंषि इति आदित्यः). (With
every solar day, our longevity loses a day).
Aaditya is so called because He receives our oblations(हवींषि आदत्ते इति आदित्यः).(अग्नि reaches it to the sun).
He, who manifested in the beginning is आदित्. He who regulates is यः (आदौ भवः आदित्, नियामकत्वात् यः, आदित् चासौ यश्च आदित्यः).
He is the beginning, so आदि, He moves everywhere, so त्यः।(शयते सर्वत्र गच्छति इति त्यः, ‘तय् गतौ’, आदिश्चासौ त्यश्च आदित्यः).
He is the beginning, so आदि.
He takes care of us, so He is त्यः (तायते पालयतीति त्यः, ‘ताय् पालने’, आदीश्चासौ त्यश्च आदित्यः).
VISHNU SAHASRANAAMA 20
40. पुष्कराक्ष:(Pushkaraakshah)
AS says: He has eyes comparable to lotus.
(पुष्करेण उपमिते अक्षिणी यस्य सः).
PB says: He showers His grace on the devotees with His lotuslike eyes.(अक्षिणी
पुण्डरीकेव भक्तानुग्रहकारिणी).
MC say, in addition to the above, as under:
He is all-pervasive(अक्षतीति अक्षः) like the sky
(पुष्करवत् आकाशवत्).(अक्ष्णू व्याप्तौ).
He pervades(अक्ष्णोति) the sky within our heart(पुष्करे हृदयाकाशे).
He is present in the pilgrim spot called Pushkar(पुष्करे तीर्थे अक्ष्णोति व्याप्नोतीति).
41. महास्वनः (mahaasvanah)
AS says: Vedaas constitute His loud, booming voice.(महान् ऊर्जितः स्वनो नादो वा श्रुतिलक्ष्णो यस्य सः).
PB says: He, whose loud voice is the triad of RgVeda, Yajurveda and Saamaveda(महान् पूज्यः त्रयीरूपः स्वनो यस्य महास्वनः।)
MC say: He has a big, booming voice(महान्
गंभीर: स्वनः ध्वनिः यस्य सः).
He, from whom, the most revered sound in the shape of the entire Vedic lore, has
emanated, is Mahaasvanah(महान् पूज्यः स्वनः
समग्र वैदिक वाङ्कमयात्मकः शब्दः यस्मात् सः)
He inspires the great PraaNa-Vaayu too.
(महान् च असौ असुश्च महासुः, तम् अनयति चेष्टयते इति
महास्वनः, ‘अन् चेष्टायाम्’).
He draws unto Himself the poor and the
dispossessed(न विद्यते स्वं धनं येषां ते अस्वाः, तान् नयति स्वम् इति अस्वनः, महान् च असौ अस्वनश्च महास्वनः)
He acts perfectly(सुष्टु अनति चेष्टते इति स्वनः,
महान् च असौ स्वनश्च महास्वनः)
He is worthy of reverence(मह्यते पूज्यते इति महः)
(मह् पूजायाम्) and He conducts our Praana
(असून् प्राणान् नयतीति अस्वन:, महश्चासौ अस्वनश्च
महास्वनः).
Please see the variety of meanings spun by
the ingenious MC to glorify VishNu with the help of PaaNini’s धातु पाठ. They have still more in their store, but I have chosen only the above for the delight of Sanskrit-lovers.
VISHNU SAHASRANAAMA 21
42.अनादि निधन:(Anaadi nidhanah)
AS says: He has no birth (aadi) and no death(nidhana).(आदिर्जन्म निधनं विनाशः, तद्द्वयं
यस्य न विद्यते स अनादिनिधनः).
PB says: He has no birth nor death. He is the eternal youth worthy of our worship.
(यस्यादि निधनं नास्ति अनादिनिधनश्च सः। अनादि निधनोपास्यो नित्ययौवन विग्रह:).
MC say as above, but, add the following:
He inspires all to act, He is the Cause and He is the final resort of liberated souls.( अनति चेष्टयते इति अनः, आदिः कारणम्, निधीयन्ते अत्र मुक्ताः इति निधनः)
He kills those who ‘eat’ (inflict suffering) others who are alive and active(अनन्ति चेष्टन्ते इति अनाः प्राणिनः, तान् अदन्तीति अनादयः, तेषां निधनं यस्मात् सः अनादिनिधनः).
43.धाता(Dhaataa)
AS says: He upholds the universe by assuming form like the Aadishesha(अनन्तादि रूपेण विश्वं बिभर्ति इति).
PB says: He implants the seed of sentience
(conscious principle represented by Brahmaa) in the collective insentience
(inanimate Prakriti). (Then proceeds creation by Brahmaa as depicted in the
पुराण).(अचित्। समष्टिभूतायां प्रकृतौ चित् समष्टिकम्।
गर्भं विध्यात्मकं धत्ते यस्तु धातेति चक्षते।।).
MC say: He upholds and nourishes(धत्ते धारयति पोषयति च धाता, ‘ धाञ् धारण पोषणयो:’)
He ‘drinks'(relishes, enjoys) the meritorious deeds( done by us, the Jeevaa-s, पुण्य कर्म).
(धयति कर्मजशुभरसं पिबति इति धाता, ‘ धेट् पाने’)
VISHNU SAHASRANAAMA 22
44. विधाता (Vidhaata)
AS says: He oversees the law of Karma, disbursing the कर्मफल to the respective doers impartially. (कर्मणां तत्फलानां च कर्ता विधाता).
PB says:He upholds the universe playfully.
(धारणात् लीलया जगतः विधातेति प्रकीर्तित:)
MC say: The ‘vi’ means विशेषेण धाता. He grants Knowledge and Liberation.(ज्ञान मोक्ष
प्रदानम् विशेषः).
He upholds even those who are described in our mythology as upholders of the earth
like Aadishesha, the eight elephants in eight directions, the mountains etc.(शेष दिग्गज
भूधरान् सर्वभूतानां धातृन् विशेषेण दधातीति विधाता).
45.धातुरुत्तमः(Dhaatututtamah)
AS says: He is above Brahmaa etc.(धातुः विरिञ्चेरुत्कृष्टः इति).
PB says the same as AS.(यो वै स्यात् धातुरुत्कृष्टः
स च स्यात् धातुरुत्तमः).
MC say: Satyaloka of Brahmaa is a gift to him by VishNu.(धातुः चतुर्मुखस्य उत्तमः सत्यलोकः
येन सः धातुरुत्तमः।).
अप्रमेयो हृषीकेशः पद्मनाभोऽमरप्रभु:।
विश्वकर्मा मनुस्त्वष्टा स्थविष्ठः स्थविरो ध्रुव:।।(9 Names).
46. अप्रमेयः (Aprameyah)
AS says: He is beyond all canons of knowledge like perception, inference etc.
(न प्रत्यक्षगम्यः, नाप्यनुमानविषयः). He is the witness
in whose light the canons of knowledge
operate.(प्रकाशस्वरूपः प्रमाणादिसाक्षी).
PB says: He cannot be measured by the senses of even Brahmaa etc. He is beyond
sight and speech.(ब्रह्मादीनां च करणैः नो मातुमपि
शक्यते। दृष्टुं ह्यसौ अप्रमेयो वचसामप्यगोचरः।).
MC say: He cannot be measured fully.
(प्रकर्षेण मेयो न भवति).गीता says “none understands me”(मां तु वेद न कश्चन)(VII-26).
VISHNU SAHASRANAAMA 23
47. हृषीकेशः (Hrisheekeshah)
AS says: Hrisheeka means the senses and He is their Lord, the Knower of the Field called body.(हृषीकाणि इन्द्रियाणि तेषाम् ईशः
क्षेत्रज्ञरूपभाक्). He, in whose control, are the
senses, the Paramaatman, is Hrisheekesha.(इन्द्रियाणि यस्य वशे वर्तन्ते स परमात्मा).
He, whose rays as the sun and the moon are delightful to the world, is Hrisheekesha (sun and the moon being His forms). (यस्य सूर्यरूपस्य चन्द्र रूपस्य च जगत: प्रीतिकरा हृष्टाः केशा रश्मयः स हृषीकेशः)
PB says: He is called Hrisheekesha because
He regulates the senses.(इन्द्रियाणां नियन्त्रत्वात्
हृषीकेशः प्रकीर्तितः).(Ref Kenopanishad: “He is the eye of the eye, ear of the ear, mind of the mind’ etc).
MC say the same as above and add:
His hairs are delightful.(हर्षहेतवः केशाः अस्य इति).
48.पद्मनाभ:(Padmanaabhah).
AS says: He, in whose navel, is the lotus, which is the cause of the entire world, is
Padmanaabha.(सर्वजगत्कारणं पद्मं नाभौ यस्य स
पद्मनाभः).(Brahmaa sprang from that lotus and created the world according to पुराण).
PB says: The lotus is the symbol of Time
and He has this in His navel.(कालात्मकं तु यत्
पद्मं नाभौ यस्य स उच्यते).
MC say same as above.
Although no commentator has said it, we can also say that He is called Padmanaabha
because He resides in the centre(नाभि) of
our heart-lotus(हृदय कमल).(ईश्वरः सर्वभूतानां
हृद्देशे अर्जुन तिष्टति – गीता XVIII-61).
VISHNU SAHASRANAAMA 24
49. अमरप्रभुः(Amara prabhuh)
AS says: He is the Lord of the immortal
celestials(अमराणां प्रभुः).
PB says: By delegating responsibilities like creation etc to the gods, He rules as their
Lord.(सृष्ट्यादिष्वपि देवानाम् अधिकारप्रदानतः।
अमारप्रभुः इत्युक्तः….)
MC say same as above, but add:
The liberated (who have realised that they
are deathless) are the immortals and He is their Lord.(न म्रियन्ते इति अमराः, मुक्ताः, तेषां प्रभुः).
50. विश्वकर्मा (Vishvakarmaa)
AS says: The world is His act.(विश्वं कर्म क्रिया यस्य). He is capable of producing wonderful things(विचित्रनिर्माणशक्तिमत्वाद्).
PB says: Creation of the world is His hallmark.(विश्वस्य जगतः कर्म व्यापारो यस्य लक्षणम्).
MC say: All actions relating to the world like
creation, preservation, dissolution, regulation, knowledge, ignorance, bondage
and liberation are looked after by Him.
(उत्पत्ति, स्थिति, संहार, नियतिर्ज्ञानमावृतिः बन्धमोक्षौ
इत्यादि विश्वविषयव्यापारवत्वाद् विश्वकर्मा).
All are able to perform actions because He
empowers them.(विश्वेषां सर्वेषां कर्माणि येन सः
विश्वकर्मा).
51.मनुः(Manuh)
AS says: He thought, so He is Manu.(मननात् मनुः). The Chandogya Upanishad says that He thought: “I am alone, let me be many”. (एकोऽहं बहुस्याम्) and this mind-boggling universe is the flowering of that single सङ्कल्प of the Almighty.
Manu also means Mantra(मन्त्रो वा). All sacred chants are means to realise Him. He pervades the mantraa-s(मन्त्रात्मक).
PB says the same as above in para one.
(संकल्पलवमात्राच्च मननात् मनुरुच्यते)
MC say: Manu means manana, knowledge. He is Knowledge personified.(मननं ज्ञानम्, मननमेव मनुः, ज्ञानस्वरूपिे इत्यर्थः).
VISHNU SAHASRANAAMA 25
52. त्वष्टा (Tvashtaa)
AS says: During dissolution, all beings and
objects are reduced progressively(until they
disappear).(सम्हारसमये सर्वभूत तनूकरणात् त्वष्टा)
(त्वक्ष् तनूकरणे).
PB says: He clothes creation with name and form, so He is tvashtaa.(नामरूपव्याकरणात्
त्वष्टा सृष्टस्य गद्यते).
तनूकरण has two meanings: 1. to reduce and
2. to give a body, a form. AS accepted only the first meaning.
MC say: During pralaya, the world is reduced to naught.(प्रलये जगतः तनू करणात्).
He shapes the body of the child in the womb.(गर्भं तनूकरोति).
He is full of lustre.(त्वेषति दीप्यते इति त्वष्टा, त्विष्
दीप्तौ).
He is mighty.(त्वेषति बलवान् भवति).
53. स्थविष्टः(Sthavishtah)
AS says: He is too fat.(अतिशयेन स्थूलः स्थविष्ट:).
The whole universe is considered as His body, so He is refered to as ‘bulky and fat’.
PB says: All creation is expanding and it is He who brings about this growth. The earlier name no.53 spoke of contraction, and this name speaks of expansion.(विस्तारः सर्वभूतानां स्थूलावस्थतया यतः। स देवो भगवान् विष्णुः
स्थविष्ठ: परिकीर्तितः)
MC say: He is smaller than the smallest and
bigger than the biggest.(अणीयसाम् अणीयांसं
स्थविष्ठं च स्थवीयसाम्).
The fourteen worlds constitute His marble idol, as it were.(शिलावत् प्रतिमैषा हि विष्णोर्लोकचतुर्दशी।).
VISHNU SAHASRANAAMA 26
54. स्थविरो ध्रुवः(Sthaviro dhruvah).
AS says He is Ancient and He is stable.
(पुराणः स्थविरः स्थिरत्वाद् ध्रुवः).
PB says: He is present in all the tenses of time and does not budge from His intrinsic
nature.(विद्यते यः सर्वकाल स्थविरः परिकीर्तितः।
अप्रचाव्यः स्वस्वरूपात् सदा योऽसौ ध्रुवः स्मृतः।।).
MC say: After giving the above meanings,
they come up with novel meanings as under
for स्थविरः।
The world is स्थम् because it is. He rules radiantly there(तत्र विशेषेण राजत इति विरः).
They are eternal, so VaikunTha etc are स्थाः.
He is glorious there in His unque manner.
(स्थिरतया तिष्टन्तीति स्था: वैकुण्ठादयः, तत्र विशेषेण राजत इति स्थविरः)
He entertains and delights the liberated souls in VaikunTha.(स्थेषु वैकुण्ठादिषु मुक्तान्
विशेषेण रमयतीति स्थविरः)
He remains firm and stable, so He is Dhruvah(ध्रुवति स्थिरो भवतीति ध्रुवः).
VISHNU SAHASRANAAMA 27
अग्राह्यः शाश्वतो कृष्णो लोहिताक्षः प्रतर्दनः।
प्रभूतः त्रिककुब्धाम पवित्रं मङ्गलं परम्।।(9 Names)
55..अग्राह्यः(Agraahyah)
AS says: He caanot be grasped by our motor organs(speech, mind) (कर्मेन्द्रियैः न गृह्यत इति).
PB says: Clay is handled by the potter. Threads are handled by the weaver. But, God cannot be handled by anyone.{मृत् तन्त्वादिः इव कुलाल कुविन्दादिना अनधिष्ठेयः अग्राह्यः).
All are subject to His control.
MC say: He cannot be known totally by anyone anywhere.(न हि सर्वात्मना साकल्येन
क्वापि केनचित् ज्ञायते क्वचित्).
56. शाश्वतः (Shaashvatah)
AS says: He is present in all the tenses of time. (शश्वत् सर्वेषु कालेषु भवतीति शाश्वतः).
PB says: Creation, preservation and dissolution go on uninterruptedly like a
flow perennially, so He is शाश्वतः।
(अव्युच्छिन्नाः ततस्त्वेते सृष्टिस्थित्यन्तसंयमाः।
अतः सदा प्रवाहत्वात् नित्य: शाश्वतः उच्यते।।).
MC say: He is slways in His own form without any deviation.(शश्वत् एकरूपेण भवतीति).
57. .कृष्णः(KrishNah)
AS says: KrishNa is the embodiment of
sacchidanand (सच्चिदनन्दत्मक: कृष्णः)(कृष्
means existence, सत्ता, and ण means happiness(कृषिर्भू वाचकः शब्दो णश्च निर्वृति वाचक:).
He is KrishNa because of His dark complexion.(कृष्ण वर्णात्मकत्वाद् वा).
PB says: He is sporting in His own native bliss playfully.(एकान्त लीलारसतो निर्वृतः कृष्ण उच्यते).
MC say: He is KrishNa because He draws the entire world unto Himself by His regulation etc(नियमनादिना सकललोककर्षणात् कृष्णः).
VISHNU SAHASRANAAMA 28
58. लोहिताक्ष:(Lohitaakshah)
AS says: He has red eyes(लोहिते अक्षिणी यस्य सः).
PB says the same as above.(रक्तराजीवनयनो
लोहिताक्ष: प्रकीर्तितः).
MC say: His anger ends in forgiveness. When angry, He has bloodshot eyes.(क्रोधो क्षमात्मको यस्य कृष्णो रक्तान्तलोचनः).
59.प्रतर्दनः(Pratardanah).
AS says: During प्रलय, He annihilates all beings.(प्रलये भूतानि अर्दयति हिनस्ति इति प्रतर्दनः).
PB says the same as above.
MC say the same as above(प्रकर्षेण तर्दति हिनस्ति इति प्रतर्दनः, तर्द हिंसायाम्).
None can inflict any injury on Him.(प्रगतः तर्दनः
यस्मात् सः).
60. प्रभूत:(Prabhootah).
AS says: He is endowed with attributes like
Knowledge and Aishvarya.(ज्ञान ऐश्वर्यादिगुणै: सम्पन्नः प्रभूत:). प्रभूत means plenty.
PB says: His means of enjoyment are plenty.
(भोगोपकरणसमृद्ध: प्रभूत इति कथ्यते).
MC say: He is exceedingly(प्रकर्षेण) full of
noble attributes(प्रकर्षेण गुणपरिपूर्णो भवति इति
प्रभूत:).
61. त्रिककुब्धाम (Trikakubdhaama)
AS says: Kakubh means direction. Above, below and middle – He is home to them.
(ऊर्ध्व अधो मध्यभेदेन तिसृणां ककुभामपि धाम इति).
PB says: In Purusha Sookta we read:: His one quarter is all mortal creation and three quarters are immortal regions above. These
three quarters are three ककुभ्, says PB.
(त्रिककुभ् त्रिपादविभूति लक्षणं परमं धाम यस्य सः).
MC say: He is shelter to the three worlds.
(त्रयाणां लोकानाम् आश्रयत्वात् त्रिककुब्धाम). The three worlds are स्वर्ग मृत्यु पाताल or भूः भुवः स्वः.
etc.
VISHNU SAHASRANAAMA 29
62. पवित्रम् (Pavitram)
AS says: He is holy who purifies indirectly or directly.( येन पुनाति यो वा पुनाति तत् पवित्रम्).
PB says: When the description of His divine attributes, His glory and His beauty enter
us(our mind)always and abides there, it becomes a holy cleanser.(गुणस्य विभवानां च रूपस्य च निरन्तरम्।अनुप्रविश्य वसति तत् पवित्रम् इति स्मृतम्।।
MC say: He is holy and pure, and He purifies
us.(पवित्राणां पवित्रम्, पुनाति पूयते अनेन इति वा).
He purifies us and protects us.(पावयित्वा त्रातीति पवित्रम्)(पातीति पः, विशेषतः त्रायत इति वित्रम्).
63.मङ्गलं परम्(Mangalam Param).
AS says: Brahman is superior to all beings, hence He is Param(परं सर्वभूतेभ्यो उत्कृष्टं ब्रह्म).
He wards off the inauspicious and spreads all that is auspicious no sooner we remember Him. Hence, He is known as
Mangalam.(अशुभानि निराचष्टे तनोति शुभसंततिम्।
स्मृतिमात्रेण यत् पुंसां ब्रह्म तन्मङ्गलं विदुः।।)(A quote from VishNu PuraaN given by AS).
PB says: He is always free from all negative attributes. Infinitude, bliss etc are His marks.
He is beyond Vedaanta. So, He is named as Most Auspicious.(सर्वहेय प्रत्यनीकम् अनन्तानन्दलक्षणम्। वेदान्तपारगं नित्यम् उच्यते मङ्गलं परम्।।
MC say the same as AS, but, spin off further
meanings as under:
He gives direction and movement(मङ्गं गतिं लाति ददाति, मगि गतौ).
He confers knowledge(मङ्गं अवगतिं लाति ददाति).
He moves all over(मङ्गति सर्वत्र).
The liberated go and surrender to Him(मुक्तैः
मङ्ग्यते गम्यते शरणम् आश्रयो भवति).
He is परम् because He is full of auspicious
qualities(पृणाति गुण पूर्णो भवति, पृ पालन पूरणयोः).
He is परम् because He takes care of all(सर्वं
पृणाति पालयति पृ पालन पूरणयोः).
He fulfills us with knowledge and devotion etc(ज्ञान भक्त्यादिभिः पृणाति पूरयतीति परम्।).
VISHNU SAHASRANAAMA 30
ईशानः प्राणद: प्राणो ज्येष्टः श्रेष्ठः प्रजापतिः।
हिरण्यगर्भः भूगर्भो माधवो मधुसूदनः।।(10 Names).
64. ईशानः (Ishaanah).
AS says He is called Ishana because He
regulates and controls all beings and
elements.(सर्वभूत नियन्तृत्वात् ईशानः).
PB says: He takes care of all in all situations. So, the divine Hari
is called Ishaana.(सर्वावस्थासु सर्वेषां व्यवस्थापन शीलतः। वस्तूनां भगवान् साक्षात् ईशानः परिकीर्तितः।।).
MC say: He empowers Brahmaa etc to act.
(ईशान् ब्रह्मादीन् अनयति चेष्टयतीति ईशानः).
He rules, so He is Ishaanah(ईष्टे ईशो भवतीति ईशानः).
He inspires the liberated to act(for the welfare of the world).(ईशान् मुक्तान् अनयति
चेष्टयतीति ईशान:).
He rules, so He is Isha. He inspires to act, so He is Anah.(ईष्टे इति ईशः, अनयति चेष्टयतीति अन:,
ईशश्चासौ अनश्च ईशानः).
65. प्राणद:(PraaNadah).
AS says: It is He who gives life, who activates and who also, as Time, cuts it short, brightens our vitality and (at the end) extinguishes it.(प्राणान् ददाति, चेष्टयति, प्राणान् कालात्मना द्यति खण्डयति, दीपयति लुनातीति वा).
PB says: He gives strength to the wise to serve God and the Guru).(सूरिभ्यः परिचर्यादौ
बलदः प्राणदः स्मृतः।).
MC say: He gives as well as takes away our
senses.(इन्द्रियाणि ददाति, द्यति खण्डयति दो अवखंडने).
He purifies our senses(इन्द्रियाणि दायति शोधयति
दैप शोधने).
VISHNU SAHASRANAAMA 31
66. प्राणः(PraaNah)
AS says: PraaNa is breath. The ‘knower of the field'(jeeva) or God Himself (who is the Soul of the soul) is Breath, Life.(प्राणिति इति
प्राणः क्षेत्रज्ञः परमात्मा वा).
PB says: Mankind lives because of the vivifying breath, which is God Himself.
(उज्जीवनस्य हेतुत्वात् नराणां प्राण ईरितः।)
MC say: It is He who is active within us very well.(प्रकर्षेण अनति चेष्टते इति).
It is He who makes everyone active in all respects. (प्रकर्षेण अनयति चेश्ट्यतीति).
67.ज्येष्ठ:(Jyeshthah)
AS says: He is the oldest(वृद्धतमो ज्येष्ठः). There was none before Him, so naturally He is the oldest, the most ancient.
PB says: Though He is being ‘experienced’
by the enlightened always, His abundance
is beyond their reckoning.(सर्वदा अनुभवेप्येतैः
अदृष्ट पारभूतितः ज्येष्ठ:).
MC say: The उपनिषद् says that there was only Aatman in the beginning and none else
beside Him, so He is the most elderly.
(आत्मा वा इदमेक एव अग्र आसीत् नान्यत् किञ्चन मिषत्
इति श्रुतिः, अतिशयेन वृद्ध इत्यर्थः).
68. श्रेष्ठ:(Shreshthah)
AS says: He is the most praiseworthy (प्रशस्यतम: श्रेष्ठः).He is most superior because
He is the primary cause, Cause of causes(सर्वकारणत्वाद् वा). He excels all, surpasses all(in His triple strengths of ज्ञान, इच्छा and क्रिया and myriad others)(सर्वातिशयत्वाद् वा).
PB says: The Enlightened, being subordinate to Him, worship Him always.
(तत्शेषभूताः सन्तः तम् उपासते सेवन्ते इति सः श्रेष्ठः).
MC say: He is exceedingly praiseworthy
(अतिशयेन प्रशस्यः).
He is greater than the greatest and most
superior among the praiseworthy(गरीयसां गरिष्ठ: श्रेयसामपि श्रेष्ठः).
VISHNU SAHASRANAAMA 32
69. प्रजापतिः (Prajaapatih)
AS says: As the Supreme Lord, He is the
Protector of all His subjects.(ईश्वरत्वेन सर्वासां
प्रजानां पतिः).
PB says: He is the protector(पाति इति पतिः) of
all those ‘nitya soori-s’ who rank higher than the bound as well as the liberated and
serve the Lord perennially.(उत्कृष्टा: बद्धमुक्तेभ्यः
जायन्ते सूरयः प्रजाः। तेषां यो नित्यसूरीणां पतिः स स्यात्
प्रजापतिः।।)
MC say: He is प्रजः because He creates in plenty. He has none to lord over Him, so He is अपतिः.(प्रकर्षेण जनयतीति प्रज:, न विद्यते पतिर्यस्य अपति:, प्रजस्चासौ अपतिश्चेति प्रजापतिः).
He is ‘born’ in profusion(assuming various names and forms), so He is प्रज:, His protection is perfect and allround, so He is
आपति:(प्रकर्षेण जायते प्रादुर्भवति इति प्रज:, आ सम्यक् आसमन्तात् पाति रक्षतीति आपति:, प्रजश्चासौ आपतिश्च
प्रजापतिः).
70. हिरण्यगर्भः (HiraNyagarbhaha).
AS says: He is the Self of Brahmaa, also called Virinchi. (According to mythology,
Brahmaa is said to have been within a golden egg). हिरण्मयाण्डान्तर्वर्तित्वात् हिरण्यगर्भः
ब्रह्मा विरिञ्चिः तदात्मा।).
PB does not take हिरण्य only in the sense of gold. He takes it as an adjective of the abode of God (call it VaikuNtha, Kailaasa, Goloka, Saaketa or whatever) which is very agreeable as well as beautiful(हितं रमणीयम् च)and special, as is gold among the metals.
(हिरण्यं परमं धाम हिरण्यस्य समानतः। हिरण्यगर्भः सः प्रोक्तः तस्मिन् वसति यः सदा।।)
MC say: He is very pleasant(हितत्वात्) and
attractive(रमणीयत्वात्), so is हिरण्यः। During
dissolution(प्रलयकाले) He gulps down everything(गिरति सर्वं भक्षयतीति गर्भः, गृ निगरणे, गिरति or गिलति, हिरण्यस्चासौ गर्भश्च हिरण्यगर्भः).
The Vedic literature is called हिरण्य because it is both हित and रमणीय. He is praised in it.
(तेन गीर्यते स्तूयते इति हिरण्यगर्भः, गृ शब्दे, गृणाति)l
VISHNU SAHASRANAAMA 33
71. भूगर्भः (Bhoogarbhah)
AS says that the earth is within Him, in His ‘womb’ as it were. (भू गर्भे यस्य सः).
PB says: The earth was kidnapped by the demon HiraNyaaksha and was hidden under the ocean. विष्णु assumes the form of a boar(वराह) and rescues her (भूदेवि) and protects her as a mother takes care of her गर्भ. He delights in her company..(Bhoodevi and Shreedevi are His two spouses).(यस्य भूः भरणीयाऽभूत् भूगर्भ: अनुभवेन सः).
MC have nothing more to say than the above.
72.माधव:(Maadhavah)
AS says: He is the consort of Shree(मायाः श्रिय: धव: पति:).
He is known through Madhu Vidyaa(taught in बृहदारण्यक उपनिषद्).(मधुविद्या अवबोध्यत्वाद् वा).
PB says: He is the consort of Lakshmi, whose other names are श्रद्धा and श्री.(श्रियः
श्रद्धादि नाम्न्याश्च पतिः माधव: ईष्यते).
MC say: He was born in the dynasty of Madhu, the progenitor(मूलपुरुष) of Yaadava
clan.(मधोरयं तद्वंशत्वात्).
He has none to lord over Him.(मा न विद्यते धव:
स्वामी यस्य स:).
73.मधुसूदन:(Madhusoodanah).
AS says He killed a demon called Madhu(मधु
नामानम् असुरं सूदितवान् इति).
PB says: He kills the demon called Madhu.
He reins in the senses of the learned
and diverts them towards Himself sothat they merge into Him.(मध्वाख्यम् असुरं हन्ति सूरीणां करणानि च। उपसंहरति स्वस्मिन् मधुसूदन ईष्यते).
MC say: The elements like earth etc are means to our happiness. He ‘kills’ them(for the devotees) sothat they don’t become so
much addicted to them that they even forget God. (सुख साधनताया मधुशब्दोक्ताः पृथिव्यादिविषयाः तानि सूदयति नाशयति इति).(He instils वैराग्य in them.)
VISHNU SAHASRANAAMA 34
ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः।
अनुत्तमो दुराधर्षः कृतज्ञः कृतिरात्मवान्।।(11 Names)
74. ईश्वर:(Ishvarah)
AS says: He is the Lord because He is
All-powerful(सर्वशक्तिमत्वाद् ईश्वरः).
PB says: He can fulfil His resolve with no let or hindrance.(अप्रतिहत स्वेच्छ: ईश्वर:). He wields
authority and is always playfully delightful, so He is Ishvara (ईशनात् रमणात् चापि ईश्वरः परिकीर्तित:).
MC say: He rules(ईष्टे स्वामी भवति इति).
He is powerful(ईष्टे समर्थो भवति)
He is the Ruler and the most Superior(ईश: प्रभुः स च असौ वरः उत्तमः, ईशवर एव ईश्वरः).
75.विक्रमी(Vikramee)
AS says: Vikrama means bravery or prowess. Hari has it, so He is Vikramee.
(विक्रमः शौर्यं, तद्योगात् विक्रमी).
PB says: Vikrama means bravery, so He is called Vikramee by the wise.(विक्रम: पौरुषं प्रोक्तं
तद्वत्वात् विक्रमी बुधैः).
MC say: His gait, stride etc is unique.(विशिष्ट:
क्रमः पादविक्षेपो अस्य अस्तीति)(क्रम् पादविक्षेपे).. His feet are not प्राकृत(material) like ours. “seated, He goes very far; supine, but, He is everywhere” says the Katha Upanishad (1-6-7).
He has ordained the sequence and selection of words in the Vedaa-s. This unique arrangement is called आनुपूर्वी.(वेदस्य
विशिष्ट क्रमः आनूपूर्वी, अस्य अस्तीति). So, He is Vikramee.
We can’t take any liberty with the Vedic hymns by rearranging the words in a hymn or replacing a word with a synonym. For example, take the mantra अग्निमीळे पुरोहितं यज्ञस्य… We can’t replace अग्नि with वह्नि though they mean the same nor can we reshuffle the sequence. Doing so is tantamount to a sacrilege.
VISHNU SAHASRANAAMA 35
76. धन्वी (Dhanvee)
AS says: He wields a bow, so He is Dhanvee.
(धनुरस्यास्तीति).
PB says: He wields a bow called Shaarnga, which is appropriate for His prowess. So, He is Dhanvee.(पौरुषानुगुणं शार्ङ्गं यस्य धन्वी स कथ्यते).
MC say: He brought about the gift of the
celestial bow called Gaandeeva to Arjuna
(by Rudra).(गाण्डीवं धनु: दापिततया अस्यास्तीति).
77.मेधावी(Medhaavee)
AS says: Retentive memory for recalling many books , once read, is called Medhaa and He has it.(मेधा बहुग्रन्थधारणसामर्थ्यम्, सा यस्य अस्ति सः).
PB says: Commensurate with His boundless
glory, He has retentive memory marked by
omniscience(सर्वज्ञता). So, He is called Medhaavee by the wise. (निस्सीम भूमानुगुण नित्य सर्वज्ञ लक्षणा। मेधा यस्यास्ति स प्रोक्तः मेधावीति विचक्षणैः।।).
MC say: Retentive intelligence is called मेधा.
विष्णु has all the Vedaa-s retained in His Buddhi.(धीः धारणावती मेधा, समस्ताश्च वेदाः विष्णुबुद्धिगाः).
He inspires the performance of the sacrifice.(मेधं यज्ञं आवयति प्रवर्तयति इति मेधावी, वि गत्यादौ).
Vedaa-s are the guardians of the sacrifices.Vedaa-s are under His special
protection.(मेधं यज्ञम् अवन्ति रक्षन्तीति मेधावाः वेदाः,ते विशेषतः रक्ष्यत्वेन अस्य सन्तीति मेधावी).
The sages are caretakers of the sacrifices
and the sages are under His special
protection.(मेघं यज्ञं अनुष्ठातृत्वेन अवन्ति रक्षन्ति
इति ऋषयः मेधावाः, ते विशेषतः रक्ष्यत्वेन अस्य सन्तीति
मेधावी).
VISHNU SAHASRANAAMA 36
78. विक्रमः (Vikramah)
AS says: HE has transcended the world, so
He is Vikrama.(विचक्रमे जगद् विश्वं तेन विक्रमः).
He moves with the bird, Garuda.(विना गरुडेन
पक्षिणा क्रमाद् वा)
PB says: HE goes with the King of Birds, GaruDa.(गमनं पक्षिराजेन यस्य विक्रम उच्यते).
MC say: HE has surpassed the world.(विश्व विक्रमणाद् विक्रमः). Creation is just one quarter, three quarters of Him are above, says Purusha Sookta(पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं
दिवि).
HE has His own unique agenda(for the
welfare of the world)(विशिष्ट: क्रमः कार्यक्रमः यस्य
सः).
During Vaamana Avataara, His steps were
unique.(त्रिविक्रमावतारे विशिष्ट: पादविक्षेेपो यस्य).
HE is Bravery Himself. (पराक्रमरूपत्वात्).
79. क्रमः (Kramah)
AS says: HE is always on the move and it is He who makes us move.(क्रमणात् क्रमहेतुत्वात् वा क्रमः).
PB says the same as above.(क्रमणात् क्रमहेतुत्वात् क्रम एष उदाहृतः।)
MC say: HE makes us move, all move due to
His grace.(क्रमयति क्राम्यन्त्यनेन इति वा) During न्यास, we say: Let VishNu abide in my feet
(पादयोः विष्णु: तिष्ठतु).
VISHNU SAHASRANAAMA 37
80.अनुत्तमः(Anuttamah)
AS says: There is none more exalted than Him. (अविद्यमान उत्तमो यस्मात् सः).
PB says the same(उत्तमो नास्ति यस्मात् सः अनुत्तम
उदाहृतः).
MC say the same as above.
81. दुराधर्षः (Duraadharshah).
AS says: HE cannot be intimidated by demons etc.(दैत्यादिभिः धर्षयितुं न शक्यत इति).
PB says :HE is imperturbable like an ocean.
None can presume to know what He is upto.
(अपां निधिवत् अक्षोभ्यः दुराधर्षः इतीरितः। दुर्विज्ञेयगतिः
यस्मात् दुराधर्षः प्रकीर्तितः।)
MC say: It is not easy to intimidate Him or to be contemptuous towards Him or to conquer Him. (दुःखेन आ धृष्यते अवज्ञायते वा. तम्
अभिभवितुम् अशक्य इत्यर्थः).
82. कृतज्ञः (Kritajnah)
AS says: HE knows the deeds, good and bad(meritorious and otherwise) done by all
beings.(प्राणिनां पुण्यापुण्यात्मकं कर्म कृतं जानाति इति।
HE bestows Moksha upon those who offer Him even petty things like leaves, flowers etc with devotion.. (पत्रपुष्पाद्यल्पमपि प्रयच्च्छतां मोक्षं ददातीति वा).
PB says: HE ascertains the deeds done by beings and confers ‘fruits'(karmaphala)
accordingly. Offering of even a leaf or a
flower gives Him contentment and He confers Moksha on them.
(प्राणिभिः यत्कृतं कर्म तत् ज्ञात्वा फलदो यतः। पत्रपुष्पादिना तुष्टः कृतज्ञो मोक्षदायकः।
MC say the same as above with many quotes from the scriptures.
VISHNU SAHASRANAAMA 38
83.कृतिः(Kritih)
AS says: Human effort or act is Kriti. Because HE is all-pervasive and is the support(inspiration) of that act, He is Himself called Kriti, the inspirer of action.(पुरुषप्रयत्नः कृतिः, क्रिया वा. सर्वात्मकत्वात् तदाधारतया वा कृतिः इति लक्ष्यते।)(कर्ता करविता in Marathi).
PB says: HE is called Kriti because He gets good deeds done by the recipient of His grace.(यस्मात् प्रसन्नात् सुकृतं तेषां स कृतिः ईष्यते).
MC say: He is the doer.(करोतीति कृतिः)(Our ability to act is His gift).
He ‘cuts away’ our sorrow.(कृन्तति दु:खं छिनत्तीति कृतिः, कृती छेदने इति धातोः दु:खछेदनकर्ता).
84. आत्मवान् (Aatmavaan)
AS says: HE is established in His own glorious Self.(स्वमहिमप्रतिष्ठितत्वात् आत्मवान्).
PB says the same as above.(स्वे महिम्नि प्रतिष्ठानात् आत्मवान् अभिधीयते).
MC say: HE controls all individual souls.(आत्मानः जीवात्मानः नियम्यतया अस्य सन्तीति आत्मवान्).
HE is the custodian of the individual souls’
bodies.(आत्मानः जीवात्मनाम् शरीराणि अस्य सन्तीति
आत्मवान्).
HE rules over the minds of all.(आत्मानः सर्वेषां
मनांसि अस्य सन्तीति आत्मवान्).
VISHNU SAHASRANAAMA 39
सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः।
अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः।।(10 Names).
85. सुरेशः (Sureshah).
AS says: HE is the Lord of the gods.(सुराणां देवानाम् ईशः सुरेशः).
PB says: HE is the ordainer of gods like Brahmaa, who wish for petty favours and,
so, is called as Suresha by the wise.
(ब्रह्मादीनां फल्गुफललिप्सूनां त्रिदिवौकसाम्।
संविधाता सुरेशश्च प्रोच्यते विबुधोत्तमैः।।)
MC say: The god is called as सुर because he
looks radiant.(सुष्टु राजते प्रकाशते इति सुरः, राजृ दीप्तौ). HE is also the Lord(ईशश्च). सुरश्चासौ ईशश्च
इति सुरेशः).
Brahmaa etc are gods and they, too, are lords in their own way by His grace.(सुराः ब्रह्मादयः ईशाःः स्वामिनः येन सः).
The gods are called सुर because they give liberally. HE is the lord of these donors, the charitable gods.(सुष्टु राति ददतीति सुराः शोभन दातारः, रा दाने, तेषाम् ईशः).
The liberated souls are called सुर because they enjoy. HE is their lord.(सुष्टु राजन्ते रमन्ते इति
वा सुराः मुक्तात्मान:, तेशामीशः।)
VISHNU SAHASRANAAMA 40
86. शरणम् (SharaNam)
AS says: HE wipes out the sorrow of the
distressed, so He is called SharaNam(worthy of surrender).(आर्तानां आर्ति
हरणत्वात् शरणम्).
PB says: HE wards off the distress of the
afflicted. Those who worship Him are never
troubled by fear, sorrow, sin and bondage.
On the other hand, they get established in
happiness, knowledge and wisdom. So, He
is called SharaNam.(आर्तानाम् आर्तिहन्तृत्वात्
शरणं परिकीर्तितः।यदुपासं भयं दु:खं पापं बन्धो न बाधते।
प्रतिष्ठा च सुखे ज्ञाने भवेत् शरणमित्यतः।).
MC say: HE removes the fear of those who
have sought shelter with Him.(शृणाति हिनस्ति
स्वाश्रितानां भयम् इति शरणम्).
HE is the shelter for those who are ignorant, wise and also liberated.(अज्ञानां ज्ञानिनां चैव मुक्तानां शरणं हरिः).
To those who tread the path of righteousness, HE is like a home for shelter.
(सत्पान्थ जनानां गेहमिव शरणम्)
HE slays the wicked and the vicious.(शृणाति
दुष्टान् हिनस्तीति शरणम्, शृ हिंसायाम्).
87. शर्म (Sharma)
AS says: HE is called Sharma because His
nature is bliss.(परमानन्दरूपत्वात् शर्म).
PB says the same as above.
MC say: In addition to the above meaning,
they say: HE destroys ignorance etc, so HE
is Sharma(अविद्यादि शृणाति हिनस्ति इति शर्म)
VISHNU SAHASRANAAMA 41
88. विश्वरेताः (Vishvaretaah)
AS says: HE is named as above because He
is the cause of the world.(विश्वस्य कारणत्वात्
विश्वरेताः).
PB says: HE is named as above because He
has created mankind with sensory and motor organs for the express purpose of
serving Him.(ज्ञानेन्द्रियादिकं विश्वं परिचर्यार्थमेव हि।
यः प्रजानां करोतीति विश्वरेतेति स स्मृतः).
MC say: HE makes the world evolve as per His plan.(विश्वं रिणाति नियामकतया गमयतीति विश्वरेताः, री गति रेषणयोः).
HE has entered into all and He knows all.
(विशति सर्वमिति विश्वः, रिणाति सर्वं जानातीति रेताः,
विश्वश्चासौ रेताश्च विश्वरेताः, री गति रेषणयोः)
89. प्रजाभवः(Prajaabhavah)
AS says: HE from whom all beings originate
is प्रजाभवः।(सर्वाः प्रजाः यत्सकाशाद् उद्भवन्ति स प्रजाभवः।)
PB says: Devotees turn towards VishNu with sensory organs, motor organs, and mind etc(to serve Him). These instruments are a gift to man from VishNu only.. (तद्दत्तैरेवकरणैः तस्मिन् अभिमुखाः प्रजाः। सर्वाश्चैव भवन्तीति प्रजाभवः उदाहृतः।।).
MC say the same as AS above, but, then go on to give many meanings which look too
contrived and far-fetched. So, I am skipping
them.
VISHNU SAHASRANAAMA 42
90.अह:(Ahah)
AS says: HE is luminous, so He is identified with Day.(प्रकाशरूपत्वाद् अहः).
PB says: HE does not look upon anyone as low or inferior.(न हीनः अस्य अस्तीति अहः).As all
beings wake up at daybreak, He wakes us up from our sleep of ignorance, so He is
likened to Day.(न सन्ति हीनाः अस्येति अहः स परिकीर्तितः। अनाद्यविद्या निद्रायां स्वधीः हेतुतया हि अहः।)
MC say: HE is likened to Day because He
illumines all the worlds.(असौ अहरिति प्रोक्तः सर्वलोकप्रकाशनात्).
HE is all-pervasive.(अहः व्यापकः, अहः व्याप्तौ इति
धातोः).
HE does not punish the good and the righteous.(सज्जनान् न हन्त्तीति अहः).
HE does not forsake the wise.(ज्ञानिनः न जहातीति अहः).
91.संवत्सरः(Samvatsarah)
AS says: HE is Time(कालात्मना स्थितो विष्णुः
संवत्सर इत्युक्त:).
PB says: HE resides in the awakened souls
for their spiritual uplift.(प्रबुद्धेषु समुद्धरणाय संवसति इति संवत्सरः). The awakened souls tend
to stumble into temptations as happened to
Paraashara, Vishvaamitra etc. So, God takes
extra care about these souls.
MC say:HE ensures we reside properly. He
also delights us.( सम्यक् वासयति रमयतीति च
संवत्सरः).
We are His children and He delights us.
(सम्यक् वत्सान् रमयतीति संवत्सरः).
92.व्यालः(Vyaalah).
AS says: HE is as elusive as a reptile, impossible to catch.(व्यालवद् ग्रहीतुम् अशक्यत्वात्
व्यालः).
PB says: HE endears Himself to all.(सर्वान् आत्मसात् करोतीति व्यालः, ला आदाने).
MC say: HE adorns Himself in a special way.
(विशेषेण समन्तात् अलति भूषयतीति व्याल:).The saying is there that VishNu is fond of adornments(अलङ्कारप्रियो विष्णुः).
In the creation of the world etc, HE is self-sufficient.(जगत् सृष्ट्यादौ विशेषेण समन्तात्
अलति पर्याप्तो भवति इति व्यालः, अल भूषण पर्याप्ति
वारणेषु).
HE ensures that the unfit do not get Vedaantic knowledge(lest they misuse and pervert it for their nefarious ends).(अयोग्याः
तत्त्वज्ञानं यथा न प्राप्नुयुः तथा विशेषेण समन्तात् अलति
वारयतीति व्यालः, अल भूषण पर्याप्ति वारणेषु).
HE is luminous everywhere.(विशेषेण आसमन्तात्
लसति प्रकाशते इति व्यालः, लस प्रकाशने).
HE gives liberally to all.(विशेषेण आसमन्तात् लाति
ददातीति व्यालः ला दाने).
HE wards off the enemies(of the good and the righteous.(विशेषेण आसमन्तात् शत्रून् अलति
वारयति, अल वारणे).
MC have given many more meanings, but, this is more than enough.
VISHNU SAHASRANAAMA 43
93.प्रत्यय :(Pratyayah)
AS says: Settled conviction and realisation is Pratyaya. (प्रतीतिः प्रज्ञा प्रत्ययः, प्रज्ञानं ब्रह्म इति श्रुतेः).Not mere verbal understanding, but, anubhava or anubhooti should be our goal.
PB says: HE makes us repose firm faith in Him.(योऽसौ प्रत्याययति प्रत्ययः स उदाहृतः).
MC say: HE is Knowledge.(ज्ञानरूपत्वात् प्रत्ययः).
HE goes to everyone as His/Her controller.
(प्रतिपुरुषं अयते नियामकत्वेन इति प्रत्ययः, अय गतौ).
HE knows everything.(प्रति विषयान् अयते जानातीति प्रत्ययः, अय गतौ, गत्यर्थानां ज्ञानार्थत्वात्).
HE is present wherever auspicious acts take
place.(अयेषु शुभावहेषु विधिषु प्रति प्रति स्थितः इति
प्रत्ययः, अयः शुभावहो विधिः इत्यमरकोष:)
94. सर्वदर्शनः (Sarvadarshanah)
AS says: HE has all-seeing eyes because HE is everything.(सर्वाणि दर्शनात्मकानि
अक्षिणि यस्य सः, सर्वात्मकत्वात्).
PB says: To His devotees, HE reveals His glory.(सर्वेभ्यः भक्तेभ्यः स्व महिमानं दर्शयतीति सर्वदर्शन:)
MC say: HE sees everything objectively.
(सर्वविषयत्वात् सर्वदर्शनं यस्यासौ सर्वदर्शन:).
HE has comprehensive knowledge.(सर्वं पूर्णं
दर्शनं ज्ञानं यस्य सः सर्वदर्शन
HE gives knowledge to all.(सर्वेषां दर्शनं ज्ञानं येन सः सर्वदर्शन:, सर्वस्य ज्ञानप्रदः).
HE is the inspiration for all scriptures.(सर्वाणि
दर्शनानि आगमाः येन सः सर्वदर्शन:, सर्वशास्त्रप्रवर्तक:)
HE reveals Himself fully(to His devotees) and leads them to Moksha.(सर्वं परिपूर्णं आत्मानं
दर्शयतीति सर्वदर्शः, दर्शयित्वा तान् मोक्षं प्रति नयतीति
सर्वदर्शन:, नयतीति नः).
VISHNU SAHASRANAAMA 44
अजः सर्वेश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः।
वृषाकपिरमेयात्मा सर्वयोगविनिसृतः।। (9 Names).
95. अजः (Ajah).
AS says: HE is not born.(Birth and death don’t apply to Him)(न जायत इति अजः).
PB says: HE flings aside those who come in the way of His realisation.(स्वसंप्राप्तौ ये परिपन्थिनः तान् क्षिपति, अज गति क्षेपणयोः).
MC don’t have anything more than what AS has said.
96. सर्वेश्वरः (Sarveshvarah)
AS says: HE is the Lord of all lords.(सर्वेषाम्
ईश्वराणाम् ईश्वरः).
PB says: HE rushes to remove the deficiency and disability of all who come to
Him in surrender, regardless of whether they are capable or incapable.(अशक्तानां च
शक्तानां वैरूप्यं शरणैषिणाम्। अश्नुते परिहर्तुं यः स सर्वेश्वर
ईरितः।।)(अश् व्याप्तौ).
MC say: HE is full(of excellences) and and HE is the Lord.(सर्वः पूर्णः ईश्वरः स्वामी सर्वेश्वरः).
HE is superior to all lords.(सर्वेभ्यः ईशेभ्य: वरत्वात्
सर्वेश्वरः).
HE is the consort of Lakshmi.(सर्वेशया पतित्वेन व्रियते स्वीक्रियते इति सर्वेश्वरः)(लक्ष्मी is known as सर्वेशा).
VISHNU SAHASRANAAMA 45
97. सिद्धः (Siddhah).
AS says: HE is eternally accomplished.(नित्य निष्पन्नरूपत्वात् सिद्धः).(He is ever-fulfillrd. Gain and loss don’t apply to Him.)
PB says: To the devotees He is ever-ready.
Being ever-ready is His nature.(स्वरूपेणैव
भक्तानां सिद्धत्वात् सिद्ध उच्यते).
MC say: Miraculous powers like ANimaa are
natural to Him.(अणिमादिसिद्धय: अस्य स्वाभाविका:)
and they are in plenty under His control(परि पूर्णाः नियम्यतया अस्य सन्तीति सिद्धः).
मोक्ष is the ultimate siddhi and He confers it
(to the deserving).(इतरेषां सिद्धिः मोक्षः नियम्यतया
अस्य अस्तीति सिद्धः).
सिद्ध also means famous(prasiddha)(सिद्ध शब्दः प्रसिद्धार्थ: अपि)(अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः – गीता XV-18).
98.सिद्धिः(Siddhih).
AS says: HE is present in all entities as the
witnessing consciousness. HE is exceedigly superior to all. HE is Himself the ultimate
‘fruit’ of life.(सर्ववस्तुषु संविद्रूपत्वात्, निरतिशयरूपत्वात् फलरूपत्वाद् वा सिद्धिः).Fruits like heaven are ephemeral, HE is the imperishable fruit.(स्वर्गादीनां विनाशित्वाद् अफलत्वमृ).
PB says:HE can be attained by many means
(the various Yogaas, for example). पृथक् पृथक्
उपायैः अयमेव साध्यते इति सिद्धिः).
MC say: Our accomplishment or fulfilment
is by His grace.(तदधीना क्रिया सिद्धिः फलसिद्धिर्वा).
For the unpolluted minds, HE is the fulfilment(of life)(अकलुषित मनसां फलरूपत्वात्
सिद्धिः).
VISHNU SAHASRANAAMA 46
99. सर्वादिः (Sarvaadih).
AS says: HE is the primary cause of all creation.(सर्वभूतानां आदि: कारणत्वात् सर्वादि:).
PB says: HE is the mainspring of all the four primary goals of human life.(सर्वेषां पुरुषार्थानाम्
मूलम् सर्वादि ईरितः).(धर्म अर्थ काम मोक्ष are the four
Purushaarthaas).
MC say: HE is the primary cause of everything.(सर्वस्य समस्तस्य आदिः कारणम्)
HE accepts everything(offered by devotees)
(सर्वं आददाति स्वीकरोति इति सर्वादि:)
HE consumes everything st the time of
प्रलय (dissolution)(प्रलये सर्वं अत्तीति सर्वादि:).
HE is full(of excellences), so He is सर्व,
He is the primary cause, so आदि: (गुणपूर्णत्वात्
सर्वः, सर्वस्य कारणत्वात् आदिः, सर्वश्चासौ आदिश्च सर्वादि:).
All accept Him as their Master, their Lord.
(सर्वैः स्वस्वामितया आदीयते स्वीक्रियते इति सर्वादि:).
VISHNU SAHASRANAAMA 47
100. अच्युतः (Achyutah)
AS says: HE does not and will not slip down or slide from His intrinsic nature and power.(स्वरूप सामर्थ्यात् न च्यवते न च्यविष्यत इति अच्युत:).
PB says: HE has not forsaken His devotees
nor will they, who have surrendered to Him, suffer any deprivation now(or in future).(भक्तेभ्योऽच्युतपूर्वत्वात् अच्युतः परिकीर्तितः।
आश्रितानां च्युतिः यस्मात् नास्ति सः अच्युत ईरितः।।)
MC say: HE suffers no slide(chyuti) from His nature, attributes and action, so He is Achyuta.(स्वरूपतः गुणतः क्रियातो वा न च्यवत इति
अच्युतः).
HE ensures that there is no slipping down(chyuti) in respect of ज्ञान and आनन्द of the liberated souls.(मुक्तात्मनां न विद्यते च्युतिः ज्ञानानन्दादिषु अपगमः येन सः अच्युतः).
101. वृषाकपिः (Vrishaakapih)
AS says: HE is known as वृषः because, as Dharma, He showers(varshaNa) all our wants. He, as the Boar-incarnation, retrieved(अपाद्) the submerged earth from water(कात्), so He is Kapi.(वर्षणात् सर्व कामानां
धर्मो वृष:, कात् तोयाद् भूमिमपादिति कपिः वराहः, वृष रूपत्वात् कपिरूपत्वात् च वृषाकपिः).
PB says: Kapi means the boar. It also means
the superior. Dharma is Vrisha.(कपिर्वराह: श्रेष्ठश्च धर्मश्च वृष उच्यते).
MC say the same as AS above and, then, add the following meanings:
HE showers happiness, so He is vrisha. He pounds and pummels (पिनष्टि) sorrow(अकम्).
(सुखं वर्षतीति वृष:, अकं दुःखं पिनष्टि चूर्णयतीति अकपिः, वृषश्चासौ अकपिश्चेति वृषाकपिः).
With Dharma, He pounds and pummels sorrow.(वृषेण धर्मेण अकं दुःखं पिनष्टीति वृषाकपिः).
With rain that gives happiness, He protects
the world.(वृष्ट्या सुखेन च विश्वं पातीति वृषाकपिः).
VISHNU SAHASRANAAMA 48
102. अमेयात्मा(Ameyaatmaa).
AS says; HE is only ‘this much’ – We can’t subject Him to such measurement, so He is Immeasurable(इयान् इति मातुं परिच्छेत्तुं न शक्यत
आत्मा यस्य इति अमेयात्मा).
PB says: By nature, HE surpasses His creation and is above all limitations(परिच्छेद), so He is called Ameyaatmaa.(इयान् इति
अपरिछेद्यस्वभावात् सर्वतोऽधिक:। अमेयात्मा समुद्दिष्टो
औन्नत्यफलदो मनुः।।)(This Name(when repeated and reflected upon) yields immense merit).
MC say HE cannot be completely measured
or known.(समग्रतया मातुं ज्ञातुम् अशक्यः आत्मा स्वरूपं यस्य सः अमेयात्मा).
103.सर्वयोगविनि:सृत:(Sarvayogavinisritah)
AS says: HE is beyond all attachments. HE is detached(though present in all)(सर्वसम्बन्ध
विनिर्गतः).He is present in us, but, our merit and demerit don’t stain Him. HE also cannot
be exhausted by the myriad methods given
in the scriptures to attain Him(नानाशास्त्रोक्तात्
योगादपगतत्वात्).
PB says: HE is attainable by all methods and means.(सर्वैरुपायै: प्राप्यश्च सर्वयोग विनिसृत:)( वि विशेषेण नि:सृत: प्राप्तुं योग्यः विनि:सृतः).
MC say the same as said by AS. Though HE
is the support and the substratum of all, He
is always detached from all relations.
(सर्वभूताधारत्वेन सर्वाशयस्थो भवन्नपि सर्वेभ्यः योगेभ्यः
सम्बन्धेभ्यो विनिर्गतः).
HE is looked upon as father, brother, friend, master etc by Vedaas, but, unlike us, He is
always detached.(पुत्र भ्रातृ सखित्वेन स्वामित्वेन
बहुधा गीयते वेदैः, किन्तु तेभ्यः यॊगेभ्यः सम्बन्धेभ्यः
विनिसृत: विनिर्गतः यः सः).
VISHNU SAHASRANAAMA 49
वसुः वसुमनाः सत्यः समात्मा सम्मितः समः।
अमोघः पुण्डरीकाक्षो वृषकर्मा वृषाकृतिः।।(10 Names)
104. वसुः (Vasuh)
AS says: All beings abide in Him and He, too, dwells in them, so HE is Vasu.(वसन्ति
सर्वभूतानि अत्र, तेषु अयमपि वसतीति वसुः).
PB says: HE dwells(vasati), so He is Vasu.
Out of overwhelming love, He abides in all
beings.(वसतीति वसुः, सर्वभूतेषु परमया प्रीत्या सः
वसति).
MC say: His happiness is very sublime.(वरं सुखम् अस्येति वसुः).
HE, from whom, the liberated souls derive
happiness(मुक्तात्मनां वरं सुखं येन सः).
HE makes all to live(उष्यते अनेनेति वसुः).
105. वसुमनाः (Vasumanaah)
AS says: Vasu means wealth and, by implication, it signifies excellence. HE has an excellent mind. The divine mind is not
defiled by primary afflictions (klesha) like attachment and aversion and secondary(upaklesha) ones like arrogance,
etc. So, HE is with a superfine(vasu) mind
(manaah).(रागद्वेषादिभिर्क्लेशैः मदादिभि: उपक्लेशैः च यतो न कलुषितं चित्तं ततः तन्मनः प्रशस्तम्, वसुशब्देन
धनवाचिना प्राशस्त्यं लक्ष्यते).
PB says: Just as people are always mindful of their treasure, HE is, like a mother, always
mindful of the devotees and fosters them.
(वसुनीव निधौ तेषु मनो यस्यास्ति सर्वदा। सर्वैः वसुमना: प्रोक्तो मातृवत् पोषको मनुः).
MC say: HE has a benign beautiful mind.
(वसु शोभनं मनः यस्य सः).
HE, in whom rests the mind of the liberated soul (वसवः), is Vasumanaah.
(वसन्ति सर्वदा एकरूपेण सुखस्वरूपेण इति वसवः
मुक्तात्मान:, तेषां मन: यस्मिन् सः वसुमना:).
VISHNU SAHASRANAAMA 50
106. सत्यः (Satyah).
AS says: HE is the truth.HE is not false(i.e.
about Him, we can’t say HE IS NOT).(अवितथ रूपत्वात् परमात्मा सत्यः). HE is the Truth that we
adore as सत्य नारायण, सत्य गणपति, सत्य दत्त etc.
We don’t say नारायण सत्य etc. Satya comes first.
PB says: HE is very good towards the good and the righteous(सत्सु साधु: सत्य: इति).
MC say: HE is sought after by spiritual seekers(मुमुक्षुभिः आसाद्यम्मिति सत्यम्, सत्यत्वं सदनीयत्वं आसाद्यम्).
107.समात्मा(Samaatmaa)
AS says: HE, whose mind is not polluted by
attachment and aversion etc, is Samaatmaa.(यस्य आत्मा मनो राग द्वेषादिभि: अदूषितः सः समात्मा).He is present equally in
all beings, so He is Samaatmaa(सर्वभूतेषु सम
एक आत्मा वा).
PB says: HE is equal-minded with all devotees, irrespective of the measure of
their merits.(भक्तेषु गुणादिभिः निम्नोन्नतेष्वपि अनालोचितविशेषमनाः समात्मा).
MC say: As a Master, He treats all equally.(सम: एकप्रकारः आत्मा स्वामी समात्मा).
In disbursing ‘fruits’ (karmaphala) to all merit-wise, HE is impartial, so He is समः, HE endears Himself to one and all as their Self, so He is आत्मा. (फलदानादौ योग्यताक्रमेण वैषम्य रहितत्वात् समः, सर्वं आत्मीयतया आददाति इति आत्मा स्वामी, समश्चासौ आत्मा च समात्मा).
मा means knowledge. HE, from whom are the souls endowed with knowledge, is समात्मा.(मया ज्ञानेन सहिताः समाः, समाः आत्मानः जीवाः
यस्मात् सः समात्मा).
VISHNU SAHASRANAAMA 51
108. संमित:(Sammitah)
AS says: Every object(name and form) limits the limitless VishNu.(सर्वैः अपि अर्थजातैः परिच्छिन्न: संमितः). AS says that above name can also be treated as असम्मितः taking no.107 (समात्माऽसम्मित:) in which case it means He is limitless(सर्वैः अपरिच्छिन्नो अमित इति असंमितः).
PB says: The devotees receive Him according to their measure.(मितत्वात् च तथा भक्तैः सम्मित: परिकीर्तितः).A lake may have plenty
of water, but, I can take only as much as my
vessel.
MC say: HE is understood well by प्रमाण (valid means of knowledge) like the Vedaas.
(सम्यक् श्रुत्यादि प्रमाणैः मितः सम्मित:).
Valid means of knowledge give us the knowledge that HE is ever-pure and unsullied.(श्रुत्यादि प्रमाणैः सम् निर्दुष्ट इति मितः ज्ञातः
सम्मित:).
109.समः(Samah).
AS says: HE is, at all times, free from all types of modifications, so He is समः।
(सर्वकालेषु सर्वविकाररहितत्वात् समः). HE is with
Lakshmi(Maa), so He is समः (मया लक्ष्म्या सह वर्तत इति समः).
PB says: HE is uniformly same with all – familiar as well as unfamiliar.(ज्ञातेऽपरिचिते चापि
समत्वात् सम उच्यते).
MC say: HE remains the same though He
may occupy different places in different forms.(अधिष्ठान वैचित्र्येऽपि स्वस्य सर्वत्र एकरूपत्वात्
समः).(सर्वत्र सर्वरूपेषु समत्वात् सम:).
HE remains the same, impartial, while
disbursing to souls the fruits of their karma, fruits auspicious or otherwise.(शुभाशुभफलदाने
वैषम्य राहित्यात् समः).
VISHNU SAHASRANAAMA 52
110. अमोघः (Amoghah).
AS says: Worshipped, praised or intensely
remembered, HE bestows all ‘fruit'(phala)
that we pray for. Our साधना does not go in vain. Also, His Will never becomes sterile. (पूजितः स्तुतः संस्मृतो वा सर्वफलं ददाति न वृथा करोतीति अमोघः, अवितथ संकल्पाद् वा).
PB says: “O Raama, Thy darshana(seeing Thee) is not fruitless nor Thy praise. They, Thy devotees, who do so, never become
fruitless or live in vain.”(अमोघं दर्शनं राम न च मोघ: तवस्तव:। अमोघास्ते भविष्यन्ति भक्तिमन्तश्च ये नराः।).
MC say: Neither His wish, will nor utterance nor act go in vain.(भगवतः कामः संकल्पः वचनं
चेष्टा वा अमोघा: भवन्ति).
HE makes the world fruitfil.(जगत् अमोघयति सफलं करोतीति अमोघ:).
HE makes the will or wish of the liberated souls fruitful.(मुक्तात्मनाम् सङ्कल्पं कामं वा अमोघयतिति अमोघः).
111. पुण्डरीकाक्ष: (PuNDareekaakshah)
AS says: HE pervades our heart-lotus.(हृदयस्थं पुण्डरीकमश्नुते व्याप्नोतीति पुण्डरीकाक्ष:).
HE has a pair of lotus-eyes(पुण्डरीकाकारे उभे
अक्षिणी अस्य इति,).
PB gives a novel interpretation. He says VaikuNTha is also called पुण्डरीक. HE is the
cynosure of the eyes of the liberated who
are there.(पुण्डरीकं परं धाम नित्यमक्षरमव्ययम्।
तद्गतानाम् अक्षिभूतः पुण्डरीकाक्ष ईरितः।।).
MC say the same as AS and PB and add:
His compassionate eyes were on the devotee called Pundareeka(पुण्डरीकनामक
भक्ते कृपदृष्टिर्यस्य इति).
VISHNU SAHASRANAAMA 53
112. वृषकर्मा (Vrishakarmaa)
AS says: HIS every act is marked by Dharma.(धर्मलक्षणम् कर्म अस्येति वृषकर्मा). The bull (वृषभ) Nandi is the symbol of Dharma.
PB says: HIS actions are conducive to our
welfare and constitute Dharma. This Name
inspires us to do good deeds.(श्रेयस्करं धर्मरूपं
कर्म यस्य प्रचक्षते। वृषकर्मेति विख्यातः शुभकर्मप्रदो मनुः।।)
MC say: HIS actions like assuming अवतार etc are for the protection of Dharma.(वृषाय धर्माय तद्रक्षणार्थंमिति यावत् प्रादुर्भावादीनि कर्माणि यस्य सः
वृषकर्मा।).
HE is ‘raining'(showering) the wishes of His
devotees and such are His actions.(वर्षन्ति
भक्तानामभिष्टानीति वृषाणि, वृषाणि कर्माणि यस्य सः).
HIS all actions are excellent(वृषाणि श्रेष्ठानि
कर्माणि यस्य सः)(श्रेषश्च धर्मश्च वृष उच्यते).
113. वृषाकृतिः (Vrishaakritih)
AS says: For the sake of Dharma, HE assumes a body(अवतार).(धर्मार्थं आकृतिः शरीरं यस्येति सः वृषाकृतिः).(गीता IV-8)
PB says: HE is the embodiment(aakriti) of Dharma.(धर्मरूपा आकृतिर्यस्य स वृषाकृतिः उच्यते).
MC say the same as AS, but, add the following:
HIS form is enchanting(वृषा श्रेष्ठा आकृतिः आकारः यस्य स:).
HIS form is nectarine(अमृतं वर्षर्तीति वृषा, वृषा
आकृतिः यस्य सः).
VISHNU SAHASRANAAMA 54
रुद्रो बहुशिरा बभ्रुर्विश्वयोनिः शुचिश्रवाः।
अमृतः शाश्वतः स्थाणु: वरारोहो महातपाः।।(9 Names).
114. रुद्रः (Rudrah).
AS says: At the time of final annihilation(laya), HE makes all beings weep.(सम्हारकाले प्रजाः संहरन् रोदयतीति रुद्रः).
HE gives us the faculty of speech.(रुदं राति
ददाति).HE melts away sorrow and the cause of sorrow.(रूर्दु: खं दु:खकारणं वा द्रावयतीति).
PB says: By His myriad forms and deeds, HE
delights His devotees and makes them shed tears of joy.(असंख्य रूपैः चेष्टितैश्च भक्तान् सानन्दबाष्पयन्। रोदयन् रुद्र उद्दिष्टः सर्वसंतोषदो मनुः।।).
MC say: HE wards off all illness. (रुदं द्रावयतीती
रुद्र:). MC quote the verse extolling repetition of the three names: Achyuta, Ananta and
Govinda as curative of all diseases.
MC quote Charaka of Ayurveda fame who says chanting VSN cures all fevers(स्तुवन् नामसहस्रेण ज्वरान् सर्वान् अपोहति).
HE delights to hear the words of praise by
devotees.(रुदा भक्तकृत स्तुतिशब्देन रमतीति रुद्रः).
115.बहुशिरा(Bahushiraa)
AS says: HE has myriad heads.(बहूनि शिरांसि
यस्य सः). Purusha Sookta says: सहस्रशीर्षा पुरुषः।
PB says: As Ananta (आदिशेष) HE has many
hoods.(फणाश्च बहवो यस्य स वै बहुशिरा मतः).
MC say the same as above AS and PB, but,
add the following:
HE is always full(of godly attributes), so He is बहु, everything and everyone is grounded in Him, so शिराः (बहुत्वात् पूर्णत्वात् बहु, सर्वं श्रयते
अस्मिन् इति शिराः).
VISHNU SAHASRANAAMA 55
116. बभ्रु:(Babhruh)
AS says: HE upholds the worlds.(बिभर्ति लोकानिति बभ्रुः).
PB says: As Ananta(Aadishesha) He upholds the earth, so He is Babhruh.
(अनन्तरूपो यो धत्ते पृथ्वीं बभ्रुः स ईरितः।).
MC say: His attributes and nature are vast, so He is Babhruh(गुणतः स्वरूपतः विस्तीर्णः इति
बभ्रुः,विपुले बभ्रुः इति अमरकोशः).
Ba stands for bala(strength), bhru means upholder(बलरूपत्वात् बः, बिभर्ति विश्वामिति भ्रूः,
बश्चासौ भृश्च बभ्रुः।).
117.विश्वयोनिः(Vishvayonih).
AS says: HE is the Cause of the universe.
(विश्वस्य कारणत्वात् विश्वयोनिः).
PB says: HE assimilates all His devotees unto Himself.(विश्वेषां भेजुषां स्वेन विश्वयोनिस्तु मिश्रणात् ).
MC say: The universe is the cause for knowing Him.(विश्वं योनिः ज्ञप्तिकारणं यस्य सः).
Seeing the watch, we deduce the presence
of the watchmaker.
HE enters into everything, so He is विश्वः,
He brings about the permutation and
combination of things, so He is Yonih.
(सर्वपदार्थेषु विशतीति विश्वः, सर्वपदार्थान् यौति सम्योजयतीति योनिः, विश्वश्चासौ योनिश्च विश्वयोनिः, यु
मिश्रणे).
HE enters into everyone and everything, so He is विश्वः, He is the cause of everything, so योनिः (सर्वपदार्थेषु विशतीति विश्वः, सर्वकारणत्वात् योनिः,
विश्वश्चासौ योनिश्च विश्वयोनिः).
VISHNU SAHASRANAAMA 56
118.शुचिश्रवाः(Shuchishravaah)
AS says: HIS names are pure and melodious.(शुचीनि श्रवांसि नामानि श्रवणीयानि यस्य सः).
PB says: HE definitely listens to the words of
His devotees.(भक्तैः उक्तानि अवश्यं यः शृणोति सः
शुचिश्रवाः). PB construes shuchi(pure) as refering to the pure-hearted devotees.
MC say: HE listens to pure words(शूचीनि परिशुद्धानि श्रवांसि शब्दाः श्रवणीयत्वेन यस्य सः).
His fame and glory are pure.(शुचीनि पवित्राणि
श्रवांसि कीर्तयः यस्य सः).
His names are pure and melodious.(same as AS above).
HE has bestowed pure and melodious names to gods like Brahmaa,Rudra etc(ब्रह्म
रुद्रादीनां शुचीनि परिशुद्धानि श्रवांसि नामानि यस्मात् सः).
119.अमृतः(Amritah).
AS says: HE is deathless.(न विद्यते मरणम् अस्येति अमृतः).
PB says: HE exhudes ineffable sweetness like nectar. (अमृतस्य इव निरतिशय माधुर्यं विद्यते यस्य सः)
MC say the same as AS above and then give the folllwing meanings too:
HE is the subject of vast scriptures.
(अमम् अपरिमितं ऋतं शास्त्रं यस्य सः).
Amrita means nectar and it came up(during समुद्र मंथन) due to VishNu, so He is Amrita.
(अमृतं पीयूषं अस्य आनीततया अस्तीति अयम् अमृतः).
Amrita also means water and He sleeps there during जल प्रळय, so He is Amrita.(अमृतं
जलम् अस्य शयनत्वेन अस्तीति अमृतः).
VISHNU SAHASRANAAMA 57
120. शाश्वतस्थाणु:(Shaashvatah sthaaNuh).
AS says: HE is eternal as well as firm and stable.(शाश्वतश्चासौ स्थाणुश्चेति शाश्वतः स्थाणु:).
PB says the same.(स्वयं नित्यः सदा योऽसौ शाश्वत
स्थाणुरुच्यते).
MC say: The individual souls are eternal. HE
dwells in them unaffectedly.(स्वरूपतः जीवात्मानः शाश्वताः, तेषु निर्विकारतया तिष्ठतीति शाश्वत स्थाणु:).
In the eternal liberated souls, HE abides within as their inner monitor.(शाश्वतेषु मुक्तेषु
नियामकतया तिष्ठतीति शाश्वतस्थाणु:).
HE abides in His own eternal glory.(शाश्वते स्वमहिम्नि एव तिष्ठति प्रतितिष्ठतीति शाश्वतस्थाणु:).
121.वरारोह:(Varaarohah)
AS says: His lap(आरोह) is most excellent(vara)(वर आरोहो अङ्को अस्येति). The
liberated souls get the privilege of sitting
on His lap.
Ascent to Him is most coveted because from Him there is no return to relative existence(संसार).(वरमारोहणं यस्मिन् इति, आरूढानां
पुनरावृत्त्यसम्भवात्, “न च पुनरावर्तते” इति श्रुतेः).
PB says the same as AS.
MC say: Ascent of aspirants to excellent
regions like Vaikuntha, Satyaloka etc is due to Him.(साधकानां वराणाम् उत्तमानां वैकुण्ठ सत्यलोकादीनाम् आरोहः आरोहणं यस्मात् सः).
The remarkable ascent of sun, moon etc in the sky(without tumbling down) is due to Him.(सूर्य चन्द्रादीनां वरः श्रेष्ठः आरोहः आरोहणं यस्मात्
सः).
In exceptionally evolved souls, HE manifests
His Vibhooti(as special talent).(वरेषु विभूतिरूपेण आरोहति आविष्टो भवतीति वरारोहः।).
VISHNU SAHASRANAAMA 58
122. महातपाः (Mahaatapaah)
AS says: ‘His tapas consists of ज्ञान’ says
MunDaka Upanishad(1-1-9). ज्ञान as to how to go about this vast creation is itself His
tapas(penance).(यस्य ज्ञानमयं तप: इति श्रुतेः, महत्
सृज्यविषयं तपो ज्ञानमस्येति महातपाः).
PB says: His ज्ञान is vast and worthy of reverence.(महत् पूज्यं तपो ज्ञानं यस्येति स महातपाः).
MC say the same as above AS and PB and add: HE inspires great ascetics in the pursuit of their asceticism.(तपस्विषु महान्ति तपांसि यस्मात् स: महातपाः, ‘तपश्चास्मि तपस्विषु'(गीता
VII-9,)).
HE is the great inspirer of us to pursue vows, rules and regulations.(तपयति प्रेरयति अस्मान् वृतनियमादिरूपं महत् तपः आचरितुम्).
सर्वगः सर्वविद्भानु: विष्वक्सेनो जनार्दनः।
वेदो वेदविद् अव्यंगो वेदाङ्गो वेदवित् कविः।।(10 Names).
123. सर्वगः (Sarvagah)
HE goes everywhere because as the Cause He is all-pervasive everywhere.(सर्वत्र गच्छतीति सर्वगः, कारणत्वेन व्याप्तत्वात् सर्वत्र।)
PB has no new insight to offer.
MC say: He enters into everything to inspire
it.(सर्वं गच्छति प्रेरणार्थं प्रविशति इति सर्वग:).
He knows everything. The root meaning ‘going’ also means ‘knowing’.(सर्वं गच्छति अवगच्छति इति सर्वगः, गत्यर्थस्य ज्ञानार्थकत्वात्).
He goes everywhere.(सर्वत्र गच्छतीति सर्वगः).
He goes everywhere, He is everywhere, ‘He is afar, He is near’ says the Upanishad.(सर्वत्र
गच्छति वर्तते इति सर्वगः, तद्दूरे तदु अन्तिके इति श्रुतेः).
VISHNU SAHASRANAAMA 59
124.सर्वविद्भानुः(Sarvavidbhaanuh).
AS has taken this as one name, whereas all
others have treated as two.
AS says: HE knows everything or obtains
everything being luminous.(सर्वं वेत्ति विन्दतीति वा इति सर्ववित्, भातीति भानुः).He shining, everything else shines, says the Upanishad.
(तमेव भान्तमनुभाति सर्वम् इति श्रुतेः).
PB says the same as above.
MC say the same as above and then say further: HE is omnipresent, the root विद
also means existence.(सर्वत्र विद्यते अस्ति इति
सर्ववित्, विद् सत्तायाम्).
HE allocates to everything and everyone
its/his/her due place.(सर्वं वेदयते तत् तत् स्थाने
निवासयतीति सर्ववित्, विद् निवासे).
HE is luminous(भाति दीप्तो भवतीति भानुः) and, so He is Bhaanu.
Like PB, MC don’t treat no.124 as one name,
but, two and annotate separately.
125. विष्वक्सेन:(Vishvaksenah)
AS says: Vishvak is an indeclinable(avyaya)
and means ‘all’. The entire army of the demons takes to its heels as soon as VishNu gets ready for the battle.(विष्वक् अव्ययं सर्व इत्यर्थः, विष्वगञ्चति पलायते दैत्यसेना यस्य रणोद्योगमात्रेण इति विष्वक्सेन:).
PB says The world(vishvak) is always with
(सह) its Lord(इन, स्वामि).(इनेन स्वामिना सह वर्तते इति सेनः, विश्वक् जगत्).
MC say: The army(सेना) comprising of Brahmaa etc is everywhere(विष्वक्).(विष्वक्
सर्वतो विद्यमाना ब्रह्मादिरूपा सेना यस्य सः).
HE goes(अञ्चति) everywhere and binds(सिनोति) all with His binding power called माया (विषु नानादेशकालेषु अञ्चति गच्छतीति विष्वक्, मायाख्यया बन्धकशक्त्या सिनोति बध्नाति इति सेनः, सिञ्च् बन्धने).
HE moves all over the world with (सहितः) the sun(इनः). (इनः सूर्यः, तत्सहितः सन् विषु नानादेशेसु
अञ्चति गच्छतीति विश्वक्सेनः).Sun is the visible
नारायण, सूर्यनारायण.
VISHNU SAHASRANAAMA 60
126. जनार्दनः (Janaardanah)
AS says: HE punishes the evil-minded or sends them to hell etc. Seekers after material welfare and spiritual weal – the twin goals of human beings – pray to Him
for fulfilment.(जनान् दुर्जनान् अर्दयति हिनस्ति, नरकादीन् गमायतीति वा. जनैः पुरुषार्थं अभ्युदयनि:श्रेयस
लक्षणम् याच्यत इति जनार्दनः).
PB says: HE at once pounds and pummels those who vilify the devotees.(भक्तविद्वेषिणां तूर्णं मर्दनात् स जनार्दनः).
MC say: HE is unborn, so जन:, He puts an end(अर्दयति, हिनस्ति) to संसार, so अर्दनः (न जायते इति जनः, अर्दयति हिनस्ति संसारमिति अर्दनः। जनश्चासौ अर्दनश्च जनार्दनः).
HE puts an end to the birth of the devotees.
(भक्तानां जनं जननम् अर्दयति हिनस्तीति जनार्दनः).
127. वेदः (Vedah).
AS says: HE is of the nature of Veda, of Knowledge. He enables others to know.
(वेदरूपत्वात् वेदः, वेदयतीति वा वेदः).
PB says He has given us the import of all
scriptures, so He is Veda.(शास्त्रार्थप्रदत्वात् वेद
ईरितः).Veda itself is the fountainhood of all
scriptures.
MC say: HE articulated the Vedaas(for the
first time).(वेदानां प्रथम वक्तृत्वात् वेदः). The Upanishad says He exhaled the Vedaas(यस्य नि:श्वसितं वेदाः).
128. वेदवित् (Vedavit)
AS says: HE knows the true import of Vedaas.(यथावद्वेदं वेदार्थं च वेत्तीति वेदवित्)(वेदान्तकृद् वेदविदे्व चाहम्,Gita XV-15).
PB says the same as above.
MC say the same, but, add:. HE makes Brahmaa etc get the Vedaas(वेदं विन्दयति प्रापयति ब्रह्मादीन् प्रति इति वेदवित्).
VISHNU SAHASRANAAMA 61
129. अव्यङ्गः (Avyangah)
AS says: HE is completely full with attributes like knowledge etc and has no deficiency
whatsoever.(ज्ञानानादिभि: परिपूर्णो अविकल: अव्यङ्ग इत्युच्यते). व्यंग also means a form, He is essentially formless, so अव्यङ्ग (व्यंगो व्यक्ति: न विद्यते इत्यव्यंगो वा, ‘अव्यक्तोऽयम्” इति भगवद्वचनात्
,(गीता 2-25,).
PB has no new insight to offer.
MC say: HE protects all, so He is अवि:, He goes everywhere as the regulator, so अङ्गः
(सर्वं अवति रक्षतीति अविः, ‘अव रक्षणे’, अङ्गति सर्वं
नियामकतया गच्छतीति अङ्गः, ‘अगि गतौ’, अविश्चासौ
अङ्गश्च अव्यंगः).
130. वेदाङ्ग:(Vedaangah)
AS says: Vedaas constitute His limbs.(वेदा अङ्गभूता यस्य स वेदाङ्ग:).
PB says: Veda, though of innumerable branches, is, yet, like His limb.(यस्य वेदः अनन्त शाखोऽपि अङ्गं वेदाङ्ग एव सः).
MC say: HE, from whom, have emanated the Vedaas.(वेदानाम् अङ्गः अभिव्यक्तिः यस्मात् सः
वेदाङ्ग:, ‘अञ्जू व्यक्तौ’).The Purusha Sookta says that the Vedaas issued forth from Him.(तस्मात् यज्ञात् सर्वहुतः ऋचः सामानि जज्ञिरे).
HE is expressed by Vedaas.(वेदैः अज्यते व्यज्यत इति वेदाङ्ग:).
He, from whom, have emanated ‘limbs’ of Vedaas like grammar etc(वेदस्य अङ्गानि व्याकरणादीनि यस्मात् सः).
VISHNU SAHASRANAAMA 62
131..वेदवित्(Vedavit)
AS says: HE ponders over the import of the
Vedaas.(वेदान् विन्ते विचारयतीति वेदवित्). This name highlights the importance of Vedaas. If VishNu Himself reflects upon(मनन)
the wisdom of the Vedaas, is it not obvious that we should also do it? That’s why AS said, at the very beginning of his Upadesha
Panchakam, वेदो नित्यमधीयताम्(study the Vedaas daily). Names nos.127 to 132 are all
about the Vedaas to impress upon us the
importance of Vedaas, the earliest literary
legacy of the world.
PB says: The import of Vedaas is Dharma and establishment of Dharma is His object
(as an अवतार).(वेदार्थो धर्म:,तस्य प्रवर्तयिता हरिः).
MC say: HE is known through the Veda.(वेदः
वित् वेदको यस्य सः वेदवित्).
HE is attained through the Veda.(वेदेन लभ्यत
इति वेदवित्, विद्लृ लाभे).
132. कविः (Kavih)
AS says: HE is all-seeing, so Kavih.(क्रान्तदर्शी
सर्वदृक् कविः). Here, Kavi does not mean a poet.
PB says the same:(स एव क्रान्तदर्शितवात् कविः
इत्युच्यते बुधैः). क्रान्तदर्शी means farsighted also.
MC say: Kavi means all-knowing.(कविः सर्वज्ञः).
Ka means happiness and Vi stands for
experience, so always blissfull.(अतिशयितं कं
सुखं वेति सर्वदा अनुभवति इति कविः, वी खादने).
HE makes the souls happy.(कं सुखं वाययति
खादयतीति कविः, वी खादने)
HE is praised(in hymns) by the good and the righteous.(सज्जनैः कूयते स्तूयते इति कविः,
कु शब्दे).
HE is luminous(क:) and knows(वि) everything.(कचतीति कः, कच दीप्तौ, वाति जानाति
सर्वमिति विः, वा गतिगन्धनयोः)(गति अवगति).
VISHNU SAHASRANAAMA 63
लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः।
चतुरात्मा चतुर्व्यूह: चतुर्दंष्ट्र: चतुर्भुजः।। (8 Names).
133.लोकाध्यक्षः(Lokaadhyakshah).
AS says: HE supervises all the worlds(and the beings in them).(लोकान् अध्यक्षयतीति लोकाध्यक्षः). He is primarily the witness of all
at close quarters(सर्वेषां लोकानां प्राधान्येन उपद्रष्टा).
PB has nothing new to say.
MC say the same as AS, and add:
लोकान् means अवलोकनसाधनान् (means of perception, of knowledge). They are scriptures of human and non-human origin
(पौरुषेय अपौरुषेय आगमा:). HE is the Overseeing
Supervisor of both.
लोक also means light(आलोक) and HE is the
source of all light, hence its Lord.
134. सुराध्यक्ष:(Suraadhyakshah)
AS says: HE is the overseeing Supervisor of
the gods like the guardians of the directions
etc.(लोकपालादि सुराणाम् अध्यक्षः सुराध्यक्ष:).
PB has nothing new to say.
MC say the same as AS, but, add the following:
A god is called as sura because he is very
much(सु सुष्ठु) radiant(राजते). विष्णु is the Lord
of all these gods.
Su means good, शोभनम्, and रम् means सुखम्,
happiness. So, sura means not merely god, but, godlike liberated souls(मुक्तात्मान:). VishNu oversees them.(सु शोभनं रं सुखं येषां ते
सुराः मुक्तात्मान:, तेषाम् अध्यक्षः).
A god is called सुर because he enjoys(रमते)
very well(सु सुष्ठु).विष्णु is the Lord of these pleasure-loving gods.
MC offer many more such interpretations,
but, this much is enough.
VISHNU SAHASRANAAMA 64
135.धर्माध्यक्षः(Dharmaadhyakshah)
AS says: HE directly looks at our righteous and unrighteous deeds to confer upon us the corresponding ‘fruits’ thereof, so He is Dharmaadhyaksha.(धर्माधर्मौ साक्षाद् ईक्षते अनुरूपं फलं दातुम्, तस्माद् धर्माध्यक्षः).
PB has nothing new to say.
MC say: HE is Himself Dharma and He is Adhyaksha too.(सर्वं धरतीति धर्मः, धारणात् भगवान् धर्मः, धर्मश्चासौ अध्यक्षश्च धर्माध्यक्ष:).
Elements such as Wind etc also constitute Dharma because they uphold the universe and HE lords over them.(धर्माणां जगद्धारकाणां वाय्वादीनाम् अध्यक्षः अधिपतिः).
Yama, god of death, is also refered to as Dharma and VishNu lords over him too.(धर्मः यमः, तस्यापि अध्यक्षः अधिपतिः).
136. कृताकृतः (Kritaakritah)
AS says: HE is both the cause and the effect.(कृतश्च कार्यरूपेण अकृतश्च कारणरूपेणेति
कृताकृतः).
PB says: HE inclines us to be worldly and
makes us taste the transient fruit and then alienates us from that way of life and makes us Godward to confer the fruit that is eternal.(संसारस्य प्रवर्तको निवर्तकश्च, अनित्यफलप्रदः
नित्यफलप्रदश्च).
MC say: By means of work that we do, He
bestows upon us liberation(अकृत means मोक्ष).(कृतेन कर्मणा अकृतः मोक्षः यस्मात् सः).
Though active, it is as if He is inactive(कृतमपि अकृतम्)(Inaction in action, Akarma in Karma
of गीता).
VISHNU SAHASRANAAMA 65
137.चतुरात्मा(Chaturaatmaa)
AS says: Quoting VishNu PuraaNa: VishNu projects four special manifestations (vibhooti) at the beginning of creation to carry forward the task of creation. They are: Brahmaa, a cluster of Prajaapatis like Daksha, Time and souls.(जगतः सृष्टि हेतवः) This quartet is refered to as चतुरात्मा. There is a similar quartet at the time of dissolution too – Rudra, Time, Death and the souls.(प्रलयाय चतुर्धा विभूतयः).
PB says: Vaasudeva, SankarshaNa, Pradyumna and Aniruddha – this quartet is known as चतुर्व्यूह(next name)(fourfold manifestation) and is the quartet of four
selves(चतुरात्मा).(वासुदेवादि रूपत्वात् चतुरात्मा इति
कथ्यते).
MC say the same as PB and add:
Vishva, Taijasa, Praajna and Tureeya(vide
MaanDookya Upanishad) form the quartet.
Annamaya, PraaNamaya, Manomaya and
Vijnaanamaya – this,too,is the quartet of selves. (चत्वारः आत्मानः अन्नमयादिदेहाः यस्य स: चतुरात्मा।).
Whereas Advaita treats आनन्दमय as a कोश,
the other schools of Vedaanta don’t do so.
138. चतुर्व्यूह:(Chaturvyooha)
AS says: Vaasudeva, SankarshaNa, Pradyumna and Aniruddha constitute this
configuration.
PB says: God is our supreme caretaker as
under:
Aniruddha – waking state
Pradyumna – dreaming state
SankarshaNa- sleep
Vaasudeva – tureeya
MC say as above, but, add the following:
The four Vedaas are also four divine formations.(वेदवाङ्मये चत्वारः व्यूहा: ऋग्वेदादि विभागाः येन सः).
The four primary human goals (पुरुषार्थ) of Dharma, Artha, Kaama and Moksha are the four formations and He makes them available to us.(चतुरः पुरुषार्थान् व्यूहति प्रापयति).
HE has evolved the four classes like ब्राह्मण, क्षत्रिय, वैश्य and शूद्र (चतुरः ब्राह्मणादि चतुर्वर्णान् व्यूहति निर्मातीति).
VISHNU SAHASRANAAMA 66
139.चतुर्दंष्ट्र:(Chaturdamshtrah)
AS says: HE had four large teeth(as Narasimha)(दंष्ट्राः चतस्रः यस्य सः, नृसिंह विग्रह:).
PB says the same.
MC have nothing new to offer.
140. चतुर्भुजः (Chaturbhujah).
AS says: HE has four arms.(चत्वारो भुजा अस्येति
चतुर्भुज:).
PB has nothing new to offer.
MC say the same as above, but, offer the
following interpretations too.
HE makes us enjoy four types of food – that needs mastication, food that needs to
be sucked, that needs to be licked and that
which is swallowed.(चतुर्विधानि अन्नानि (भक्ष्यचोष्य लेह्य पेय) भोजयति अस्मान् इति चतुर्भुजः).(भक्ष्य rice, chapaati. चोष्य mango in the KonkaNi curry
AnDurli that needs चिंव्चें or मशिंगा सांग(KonkaNi), लेह्य chutny, pickle, गोज्जु (KonkaNi) and पेय soup,kheer etc)
HE accepts and enjoys the above said four
types of food (offered as नैवेद्य).(चत्वारि
चतुर्विधानि अन्नानि भुङ्क्ते इति चतुर्भुज:)(गीता XV-14).
HE takes care of our pursuit of the four
पुरुषार्थ (primary goals of human life)(चतुरः
पुरुषार्थान् भुनक्ति पालयति, भुज पालने).
HE makes us enjoy the four kinds of Mukti
(चतुरः सालोक्य सामीप्य सारुप्य सायुज्येति चतुर्विधान्
मोक्षान् जीवात्मानः भोजयतीति चतुर्भुजः).
VISHNU SAHASRANAAMA 67
भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिजः।
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः।।(10 Names).
141. भ्राजिष्णु:(BhraajishNuh)
AS says: HE is luminous. Light is His very essence.(प्रकाशैकरसत्वाद् भ्राजिष्णु:).
PB says: HE lights up the life of His devotees.(उपासितृभ्यो भ्राजिष्णु: स्वप्रकाशन शीलत:).
MC say: HE is luminous and makes others
luminous too.(स्वभावतः प्रकाशमान: अन्येषाम् अपि
प्रकाशकः)(गीता XV-12).
142. भोजनम् (Bhojanam)
AS says: Prakriti, माया, Nature is called भोजन
because it is an object of enjoyment.(भोज्य रूपतया प्रकृतिर्माया भोजनम् इत्युच्यते).
PB says: HE is enjoyed by the devotees, so
He is like the food.(भक्तैः भुज्यते सुखेन अनुभूयते
इति भोजनम्), food for the soul.
MC say: All partake of Him and subsist on Him.(भुज्यते अन्यैः सर्वैः उपजीव्यत इति भोजनम्).
Being present in our food, He gives us
contentment.(भोजने स्थित्वा तृप्तिजनकत्वात् भोजनम्).
During dissolution, HE consumes everything.(भुङ्क्ते प्रलये सर्वं भक्षयतीति भोजनम्).
During the period of maintenance, HE takes
care of all.(स्थितिकाले सर्वं भुनक्ति परिपालयतीति
भोजनम्, भुज् परिपालने).
HE feeds the devotees.(भक्तान् भोजयतीती भोजनम्).
VISHNU SAHASRANAAMA 68
143. भोक्ता (Bhoktaa)
AS says: As Purusha, He is the Experiencer of Prakriti.(पुरुषरूपेण तां भुङ्क्ते इति भोक्ता).
PB says: HE enjoys the offering of a true devotee as if it were nectar.(भक्तै: अर्पितस्य अमृतस्येव भोक्ता)(गीता IX-24, 26,, V-29).
MC say: When He incarnates, He turns into
a playful enjoyer.(पूर्णानन्दोऽपि अवतारकाले भगवान्
क्रीडया भुङ्क्त एव तु).
144. सहिष्णुः (SahishNuh).
AS says: HE tolerates and endures the
demons like HiraNyaaksha and triumphs over them. (हिरण्याक्षादीन् सहते अभिभवतीति सहिष्णुः). Initially He gives them a long rope and then takes them to task. He, as KrishNa,
allowed His perpetual vilifier Shishupaala to
call Him names 100 times with a warning
that He would strike back when he touched 101).
PB says: HE has infinite patience to put up with the sins committed by His devotees.
(स्वभक्त विषयाणां च निर्मर्याद कृतैनसां। सहनैक स्वशीलत्वात् सहिष्णुरिति विश्रुतः).
MC say the same as above.
145. जगदादिजः (Jagadaadijah).
AS says: HE manifests as HiraNyagarbha at
the beginning of creation.(हिरण्यगर्भरूपेण
जगदादौ उत्पद्यते स्वयमिति जगदादिज:).
PB says: Among the trinity that manifested
at the dawn of creation, HE is one of them as VishNu.(जगदादिभूतासु त्रिमूर्तिषु अन्यतमत्वेन जातः
इति).
MC say the same as above and add: HE, from whom, the world came into being in
the beginning.(जगत् आदिजं यस्मात् स जगदादिज:)
VISHNU SAHASRANAAMA 69
146. अनघः (Anaghah)
AS says: HE is sinless(pure, blemishless), so
He is Anagha(अघं न विद्यते अस्येति अनघ:).
PB says: Though HE incarnates in the world, He is not stained by it.(संसारमध्ये जनित्वाऽपि
पाप प्रतिस्पर्धी।).
MC say, in addition to the above, as follows:
When even the Enlightened souls transcend पाप and पुण्य, what to say of God!(नास्ति पापादि सङ्गतिः ज्ञानिनामपि, किमुत भगवतः?)
Agha also means sorrow and it is not in Him.(न विद्यते अघं दुःखं यस्य सः). God is Ananda.
147. विजयः (Vijayah)
AS says: HE conquers the world with His
excellences like knowledge, dispassion,
splendour etc.(ज्ञान वैराग्य ऐश्वर्यादिभिः गुणैः विजयते
विश्वमिति विजयः).
PB says: Victory in the world is from Him.
(जगद्विजयो अस्मादिति विजयः)(Devi Umaa opens the eyes of the gods who were gloating over their victory in the battle with the demons, claiming all credit to themselves. “You owe your victory to Me” says Uma.
Vide Kenopanishad)
MC say: Victory is one of His vibhooti-s.
(जयोऽस्मि) says the Lord in गीता (X-36).
Where there is the communion between
the Lord(KrishNa) and the soul(Arjuna), there is Victory among other blessings.(यत्र योगेश्वरः कृष्णः…तत्र विजयो….)(XVIII-78).
148.जेता(Jetaa)
AS says: HE is the conqueror and surpasses all in His excellence.(यतो जयति अतिशेते सर्वभूतानि स्वभावतोऽतो जेता।). Forces of darkness(demons) take to their heels before God. Like Him, His shakti, Devi, is also अपराजिता, the Inconquerable.
PB has no new insight to offer.
MC say: With attributes like strength, knowledge etc, He tends to conquer all.
(बलज्ञानादिगुणेषु सर्वान् जेतुं शीलमस्यास्तीति जेता)
VISHNU SAHASRANAAMA 70
149. विश्वयोनिः (Vishvayonih)
AS says: The universe is His cause, or, He is both the universe and its cause.(विश्वं योनिर्यस्य
विश्वश्चासौ योनिश्च इति वा विश्वयोनिः).This needs an
explanation: The universe becomes His ’cause’ inasmuch as it is the proof of His existence just as the watch proves that there is a watchmaker. The second meaning
given by AS is: He is both the Cause(yoni) and the effect(vishvam, the world).
PB says: HE gets creation etc done through
Brahmaa etc, so He is the Cause of the
universe.(ब्रह्मादि मुखतो प्रपञ्चस्य कारणम् इति विश्वयोनिः).
MC say as above and spin off the following
meanings too:
HE is full of excellences, so He is विश्वः, He is
himself the cause,(yoni) of His avataar-s.
(गुणपूर्णत्वात् विश्वः, स्वयमेव योनिः स्वावताराणां कारणं
यस्य सः विश्वयोनिः).
HE flies aboard GaruDa, so He is विशुः, He has no cause, so He is अयोनिः। (विना गरुडेन शवति गच्छतीति विशु:, न विद्यते योनिः कारणं यस्य सः
अयोनिः, विशुश्चासौ अयोनिश्चेति विश्वयोनिः).
150. पुनर्वसुः (Punarvasuh)
AS says: Again and again(पुनः) HE resides(वसति) in bodies(of living beings) as
the ‘Knower of the Field'(क्षेत्रज्ञ).(पुनः पुनः शरीरेषु
वसति क्षेत्रज्ञरूपेणेति पुनर्वसुः).
PB says: HE is the inner monitor in gods etc.
(देवादिषु अन्तरात्मतया नित्यं वसतीति पुनर्वसुः).
MC say: HE gives again and again(पुनः पुनः)
wealth(वसु) to the devotees in the form of
material goods(द्रव्य) and knowledge(ज्ञान).
(भक्तानां पुनःपुनः वसु द्रव्यात्मकम् वा ज्ञानात्मकं यस्मात्
सः पुनर्वसुः).
Again and again HE gives rise(सूते) to knowledge(वम्) and happiness(सुखम्) to
the devotees.(पुनःपुनः वं ज्ञानं सुखं वा सूते
उत्पादयति इति पुनर्वसुः).(वकारस्य सुखार्थत्वात् ‘सुव: इति
व्याहृतेः).
Again and again HE conduces the devotees to the heaven.(पुनःपुनः वं स्वर्गादिषु गमनं सूते इति
पुनर्वसुः)(वा गति गन्धनयोः).
Again He envelopes the souls with माया (to test their faith).(पुनः वस्ते मायया आच्छादयति इति
पुनर्वसुः, वस् आच्छादने).
VISHNU SAHASRANAAMA 71
उपेन्द्रो वामनः प्रांशु: अमोघः शुचिरूर्जितः।
अतीन्द्रः संग्रहः सर्गो धृतात्मा नियमो यमः।।(12 names)
151. उपेन्द्रः (Upendrah)
AS says: HE became a brother to Indra or
HE is superior to Indra.(इन्द्रम् उपगतो अनुजत्वेन
इति उपेन्द्रः, यद्वा उपरि इन्द्रः।).
PB says the same:(इन्द्रस्याप्यनुजत्वेन जातश्चोपेन्द्र
उच्यते।).Aditi gave birth to twelve Aadityaas.
Indra was born much earlier than VishNu,
goes the PauraaNik story.
MC say: He sees all this, so He is Indra(etymology of the word) and He is very
near(upa), so Upendra.(इदं सर्वं पश्यतीति इन्द्रः, उप समीपे, गीता XIII-22 उपदृष्टा अनुमन्ता…).
HE is above all and He gives to devotees
what they want.(सर्वेभ्यः उपरः उप, इदम् अभीष्टं
राति ददातीति इन्द्रः, रा दाने).
152. वामनः (Vaamanah)
AS says: HE sought favour from Bali by
incarnating as Vaamana.(बलिं वामनरूपेण
याचितवानिति वामनः।). He is worthy of proper
worship.(सम्भजनीय वा)(वन सम्भक्तौ).
PB says: By His radiant glance, He leads the devotees to happiness.(दृष्ट्या स्व कान्त्या वामानि
सुखानि नयतीति यः स वामनः).
MC say additionally as under:
HE leads (नयति) those who are crooked(वामान्) to suffer their appropriate deserts.(वामान् वक्रान् तत्तत् स्वभावानुसारेण नयति
प्रेरयति फलं भोक्तुम्).
HE leads the aspirant(साधक) to experience the beauty of his own soul by bestowing on
him devotion, knowledge etc.(साधकं भक्तिज्ञानादि दानद्वारा वामं स्वरूपतः अतिसुन्दरं नयति
प्रेरयति इति वामनः, वाम शब्दस्य अतिसुन्दरार्थकत्वम्।).
HE reaches(नयति) beautiful gifts(वामानि सुन्दरवस्तूनि) to His devotees(भक्तेभ्य:).
HE is adorable by all gods(वननीयः सर्वैः देवैः
सम्भजनीयः इति वामनः, वन संभक्तौ).
VISHNU SAHASRANAAMA 72
153. प्रांशुः (Praamshuh)(Tall, towering)
AS says: Vaamana Himself became a towering figure while mapping out the three worlds with His three steps.(स एव जगत् त्रयं क्रममाणः प्रांशुरभूदिति प्रांशु:)(when He was with Bali).
PB says: During दान procedure, when Bali
poured little water on to the palm of the
dwarfish Vaamana, Vaamana at once became ‘unlike Vaamana’.(तोये तु पतिते हस्ते वामनोऽभूत् अवामन:). He became त्रिविक्रम.
MC say: As त्रिविक्रम, He was tall and towering.(त्रिविक्रम रूपेण उन्नतत्वात् प्रांशु:).
HE radiates most excellent(प्रकृष्टाः) rays(अंशवः) of knowledge etc.
The sun has excellent rays because of Him.(रविः प्रकृष्टः अंशु: येन सः).(गीता X-21, XV-6).
As our monitor, He judiciously apportions our merit and demerit.(अस्माकं पुण्य पापे अंशयति
विभाजयति इति प्रांशुः, अंश विभाजने).
HE is all-pervasive(प्रकर्षेण अश्नुते व्याप्नोति इति
प्रांशु:, अश व्याप्तौ).
Sun and other luminaries become lacklustre
before Him(सूर्यादि: प्रगतांशुः येन भवति सः).
Readers with a bit of Sanskrit background can appreciate how MC spin off several
meanings.
154.अमोघ:(Amoghah)
AS says: His exertions are never in vain.(न
मोघं चेष्टितं यस्य सः).
PB says the same as above.
MC say: Remembering Him, chanting His name, salutations to Him, His worship etc
never go in vain.(स्मृतः संकीर्तितः प्रणतः आराधितो वा मोघः निरर्थको न भवतीति अमोघः).
HE ensures that His devotees’ exertions never go in vain.(भक्तानां चेष्टितं अमोघं भवति येन स:)
VISHNU SAHASRANAAMA 73
155. शुचिः (Shuchih)
AS says: HE purifies those who remember Him, praise Him and worship Him, so He
Shuchi(स्मरतां स्तुवतां अर्चयतां च पावनत्वात् शुचिः).
PB says: Though He showers us with favours galore, He has no expectation from us of a ‘return gift’, so He is Shuchi.(स्वयं
कृतोपकारेषु यत्किञ्चित् प्रत्युपक्रियाम्। अनपेक्ष स्थितो
योऽसौ शुचिरित्यभिधीयते).
MC say the same as AS.
156. ऊर्जीतः (Oorjitah)
AS says: HE is very strong.(बल प्रकर्षशालित्वात्
ऊर्जित:).
PB says: In imprisoning or slaying enemies, He is strong and energetic.(परिपन्थिवध बन्धनादौ बलम् ऊर्जा अस्य इति ऊर्जित:).
MC say: HE is brimming with uncommon strength and enthusiasm(असाधारण बलार्थात्
उत्सहार्थात् ऊर्जित:).
It is He who imparts energy and strength to all beings(भूतानि बलयुक्तानि करोति ऊर्जयति चेष्टयतीति ऊर्जित:).
157. अतीन्द्रः (Ateendrah)
AS says: HE excels Indra by His natural knowledge, lordship etc(अतीत्य इन्द्रं स्थितो ज्ञान
ऐश्वर्यादिभिः स्वभावसिद्धैरिति अतीन्द्रः).
PB says: Though Indra is His younger brother(of twelve sons of Aditi, Indra was elder to VishNu), He surpasses Him in His
excellences(इन्द्रानुजत्वेऽपि ऐश्वर्यात् अतीतः अतीन्द्रः).
MC say the same as above.
VISHNU SAHASRANAAMA 74
158. सङ्ग्रह:(Sangrahah)
AS says: At the time of dissolution, all are herded together collectively for disposal..(सर्वेषां प्रतिसम्हारात् सङ्ग्रहः).
PB says: HE is ‘collected’ easily by devotees. He is a prized catch for the devotees.(भक्तैः अप्रयत्नेन संग्राह्यः सङ्ग्रह: स्मृतः).
MC say: HE controls everything.(सर्वं संगृह्णाति
नियच्छतीति सङ्ग्रहः). He regulates all.
HE knows everything without any doubt or
misunderstanding.(संशय विपर्यायाभावेन सम्यग्
अर्थान् गृह्णातीति सङ्ग्रहः).
HE ‘collects’ all devotees properly.(भक्तान्
सम्यग् गृह्णाति). The more, the merrier. True
devotees enjoy unrestricted entry into His
august presence.
HE, from whom true, valid knowledge is
possible.(समीचीनः ग्रहः ज्ञानं यस्मात् सः).
HE, who bestows proper benediction and blessing, anugraha.(समीचीनः ग्रहः अनुग्रहः यस्मात्
सः).
HE is received properly (felt, experienced)
by devotees.(भक्तैः समीचीनतया गृह्यते इति सङ्ग्रहः).
VISHNU SAHASRANAAMA 75
159. सर्गः (Sargah)
AS says: Creation is His own form or He is
the cause of creation.(सृज्यरूपतया, सर्गहेतुत्वाद्
वा).
PB says: HE has brought into being Brahmaa etc, so He is Sargah.(ब्रह्मादयः
सृज्यन्ते येन स:, सर्गं तं परिचक्षते).
MC say: Creation proceeds from Him.(सृज्यते अनेन इति सर्गः).
160. धृतात्मा (Dhritaatmaa)
AS says: HE cherishes His true Self without undergoing birth etc.(एकरूपेण जन्मादि रहिततया धृत आत्मा येन सः).
PB says: HE is the support of all selves(येन
आत्मानो धृता नित्यं स धृतात्मा इति कीर्त्यते).
MC say: HE is the support and sustenance of selves like Brahmaa etc(धृता: ऊढा: पोषिताश्च
आत्मानः ब्रह्मादि जीवात्मानः येन सः धृतात्मा).
He is His own support(धृतः आत्मा स्वयं येन सः धृतात्मा).
161. नियमः (Niyamah)
AS says: HE establishes and regulates selves in their respective areas of authority.
(स्वेषु स्वेषु अधिकारेषु प्रजा नियमायतीति नियमः).
PB says: HE, by whom, the world is ruled and regulated, is नियमः (नियम्यते जगत् येन नियमः
स उदीरितः).
MC say: HE inspires and regulates the selves in discharging their respective functions(नियमो जीवात्मनां स्वेषु स्वेषु व्यापारेषु प्रेरणम्).
Protection of His devotees is His sacred vow
and pledge.(भक्त रक्षणाख्य व्रतं प्रतिज्ञा वा अस्य अस्तीति स नियमः).
JUST TO REFRESH YOUR MEMORY ONCE
AGAIN:
AS means ACHARYA SHANKARA
PB means PARASHARA BHATTA
MC means Madhwa Commentators
VISHNU SAHASRANAAMA 76
162. यमः (Yamah).
AS says: Dwelling within us, He controls us.
So, He is यमः (अन्तर्यच्छतीति यमः).
PB says: HE gives to all the convenience as well as freedom from all hindrances.(अखिलं अकण्टकम् च अनुकूलं यच्छति इति यमः).
MC say: HE controls(नियच्छतीती यमः स्वेषु व्यापारेषु पृथिव्यादीनि). The cosmic elements obey Him.
In गीता, the Lord says He is Yama, the god of
death, among those who control(यमः संयमताम् अहम् – X-29).
The five dont’s(yama) of Yoga emanate from Him(गीता X-5, सत्यं दमः अहिंसा…भवन्ति भावा
भूतानां मत्त एव पृथग्विधाः).
वेद्यः वैद्यः सदायोगी वीरहा माधवो मधुः।
अतीन्द्रियो महामायो महोत्साहो महाबलः।।(10 names).
163. वेद्यः(Vedyah)
AS says: HE is worthy of being known by all who seek their spiritual welfare.(नि:श्रेयसार्थिभि: वेदनार्हत्वाद् वेद्यः).
PB says: HE makes Himself easily knowable, so He is वेद्यः(सर्वैश्च वेदितुम् शक्यः सौलभ्यात् वेद्य ईरित:).(As incarnations and as great saints, the Unknowable becomes knowable).
MC say: The Lord says in गीता “by all the Vedaas, it is I who am knowable”(सर्वैश्च वेदैः अहमेव वेद्यः – गीता XV-15).
It is possible to know Him(वेदितुं शक्यः वेद्यः).
HE is worthy of our reflection(वेत्तुं विचारयितुम्
अर्हः वेद्यः, विद् विचारणे)(अथातो ब्रह्मजिज्ञासा, ब्रह्मसूत्र
1-1-1).
HE is worthy of our attainment(वेत्तुं लब्धुम् अर्हः
वेद्यः, विदृलृ लाभे).
VISHNU SAHASRANAAMA 77
164. वैद्यः (Vaidyah)
AS says: HE is called Vaidya because He is
knowledgeable in all branches of learning.(
सर्व विद्यानां वेदितृत्वात् वैद्यः).
PB says: HE is knowledgeable in that विद्या
which puts an end to the illness called संसार
for those who know Him.(वेदितृभवभंजनीं विद्याम्
अधीते यः सः वैद्यः) He is also Vaidya because He knows the Veda(वेदं वेद इति वा).
MC say: HE knows all the branches of learning,(सर्वाः विद्याः वेद इति वैद्यः).
The sin committed in earlier births comes now to surface as illness. Even chanting just
three names of VishNu – Achyuta, Ananta, Govinda- cures all illness, says Vyaasa.(पूर्व
जन्मकृतं पापं व्याधिरूपेण जायते। अच्युतानन्तगोविन्द
नामोच्चारण भेषजात् नश्यन्ति सकला रोगाः, इति विष्णुः
वैद्यः).
165. सदायोगी (Sadaa yogi).
AS says: HE is always in a state of
Self-realisation.(सदा आविर्भूतस्वरूपत्वात् सदायोगी).
PB says: HE is always awake, alert and aware.(सतत जागरूक: सदायोगी)
MC say: HE has perpetual contact with the individual souls in manifold ways.(सदा सर्वदा योगः जीवात्मभिः सह अनेकविध: सम्बन्धः अस्य अस्तीति
सदायोगी).
,
HE is always the originator of all those scriptures meant for eradication of sorrow.
(सदा योगाः सर्व दुःख निवृत्त्युपाया: शास्त्राणि अस्य
जन्यताया सन्तीति सदायोगी, योगः उपायार्थः अपि).
.
VISHNU SAHASRANAAMA 78
166. वीरहा (Veerahaa)
AS says: For protecting Dharma, HE slays
the brave demons(persons with demonlike
qualities)(धर्मत्राणाय वीरान् असुरान् हन्तीति वीरहा).
PB says: HE slays them who, though brave,
cause hindrance to His devotees who are
intent on His meditation.(स्वध्यानभञ्जकान्
वीरान् हन्ति यः स तु वीरहा).
MC say: The vital breath is वीर, HE controls its movement.(विशेषेण ईरयति गमयति प्रेरयतीति यावत् वीरः मुख्यप्राणः, ईर गतौ, वीरं हन्ति नियामकतया
गच्छतीति वीरहा, हन हिंसा गत्यो:)(केन उपनिषद् – केन
प्राणः प्रथमः प्रैति युक्तः)
Along with मुख्यप्राण, HE goes into the bodies
of the individual souls.(वीरेण मुख्यप्राणेन साकं
हन्ति जीवात्मनां शरीराणि गच्छतीति वीरहा, हन हिंसा गत्योः).
HE inspires all in unique ways, so He is वीर, He moves everywhere, so He is हा.(विशेषेण
ईरयति प्रेरायतीति वीरः, सर्वत्र हन्ति गच्छतीति हा).
HE puts an end to the manifold transmigrations of the good and the
righteous by bestowing(रा दाने) liberation
to them.(सतां विविधाः संसारागतीः मुक्तिदानेन हन्तीति
वीरहा).
HE has none above Him to inspire Him, so He is वीर, He goes everywhere, so He is हा.
(विगतः ईर: यस्य सः वीरः, सर्वत्र हन्ति गच्छतीति हा).
Atheists are वीर because they deny an inspirer over and above the individual souls
(विगतः ईर: प्रेरको येषां ते वीराः, जीवव्यतिरिक्त परमेश्वरो
नास्तीति वादिनः). HE despatches them to hell, so He is हा (तान् हन्ति निरयं गमायतीती हा).
Oh how cleverly the MC spin off multiple
meanings!
VISHNU SAHASRANAAMA 79
167. माधवः (Maadhavah)
AS says: HE is the consort (dhava) of माया, so, He is माधव.
PB says: The learning(vidyaa) that leads us to Hari is मा, HE is the Master of that मा.(मा
विद्या तु हरेः प्रोक्ता, मायायाः स्वामी धवः स्मृतः).
MC say: ब्रह्मविद्या is मा and He is its Master.
(मायाः ब्रह्मविद्यायाः धवः अधिपतिः माधवः).
HE is the subject of मधुविद्या(taught in both the Chaandogya Upanishad and बृहदारण्यक उपनिषद् )(मधुविद्या विषयत्वात् माधवः).
HE is reflected(मनन) upon and meditated upon(ध्यान), so He is माधवः(मीयते ध्यायते च इति
माधवः).
Silence(मौन) and meditation(dhyaana) pave the way to Him(मौन ध्यानाभ्यां विषयतया युक्तो माधवः).
HE is the beloved of Shri Madhvacharya.
HE is the Master of आचार्य मध्व.(मध्वस्य प्रियत्वात्
स्वामित्वाद् वा).
168.मधु:(Madhuh)
AS says: We are as fond of Him as we are of honey(यथा मधुः परां प्रीतिम् उत्पादयति अयमपि तथा).
PB says: To the devotees well-versed in Vidyaa, He is very sweet(like honey).(भक्तेभ्यो
लब्दविद्येभ्यो स्वदमानतया मधुः).
MC say: HE is the repository(आश्रय) of joy(मदः).(मदः सुखं धीयतेऽस्मिन् इति मदधिः, मदाश्रय इति यावत्, मदधिरेव मधुः).
HE is like honey(मधुवत् मधुः).
HE incarnated in the dynasty of Madhu(its
progenitor).(मधुकुलोत्पन्नः मधुः).
HE is the ruling deity of the spring season.
(मधुनामक चैत्रमासनियामकत्वात् मधुः).
HE knows everything.(मन्यते सर्वं जानातीति
मधुः).
The enlightened regard Him as superior to
all.(मन्यन्ते ज्ञानिनः एनं सर्वोत्तमत्वेन इति मधुः).
Our ancient prayer has been: “May my speech be exceedingly sweet!” (जिह्वा मे मधुमत्तमा, तैत्तिरीय उपनिषद् 1-7).
VISHNU SAHASRANAAMA 80
169. अतीन्द्रिय:(Ateendriyah).
AS says: HE is beyond the reach of senses
since He is devoid of attributes like sound etc.(शब्दादिरहितत्वाद् इन्द्रियाणां अविषय इति अतीन्द्रिय:).
PB says: HE has transcended the cluster of
senses, which are the instruments of knowledge.(ज्ञानोपकरणव्रातम् अतिक्रान्तो हि
अतीन्द्रिय:).
MC say the same as above, but, add the
following:
(In His सगुण mode) He has numerous senses.
(अति बहूनि इन्द्रियाणि यस्य सः)(पुरुष सूक्त says He
has a thousand eyes, thousand heads, thousand feet etc – सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्….).
HE surpasses all, so He is अति, He is full of
excellences and attributes of authority, so
इन्द्रिय:.(सर्वान् अतिक्रम्य वर्तमानत्वात् अति, परमैश्वर्यशालित्वात् इन्द्रिय:, इन्द्रियं परमैश्वर्ये).
170.महामाय:(Mahaamaayah)
AS says: HE can mesmerise even the illusionists( magicians.).(मायाविनामपि मायाकारित्वात् महामायः).
PB says: To those who have not surrendered to Him, His माया is very delusive.
(माया यस्य अप्रपन्नानां सर्वेषाम् अस्ति मोहिनी)(गीता
VII-13, 14).
MC say: His glory is great.(महती माया महिमा
यस्य सः महामायः)(माया तु महिमा प्रोक्ता).
लक्ष्मी is known as महामाया and She is His spouse.(महती माया लक्ष्मी भार्यात्वेन यस्य सः)
His wish is omnipotent.(महती माया इच्छा यस्य सः, मायेति इच्छा समुद्दिष्टा).
HE is omniscient(all-knowing).(महती माया ज्ञानं
यस्य सः, मायाशब्देन ज्ञानमपि भण्यते).
VISHNU SAHASRANAAMA 81
171.महोत्साह:(Mahotsaaha)
AS says: HE is zealously intent on creation, preservation and dissolution of the world.
(जगदुत्पत्ति स्थिति लयार्थम् उद्युक्तत्वात् महोत्साह:).
PB says: His doership is marked by boundless enthusiasm.(महान् उत्साहः कर्तृत्वलक्षणः अस्येति). He does not perform His
functions like creation listlessly, but, with
enthusiasm. This Name has a message for
us too. Whatever we do, we, too, should do
with enthusiasm, mindfully, emulating His
example.
MC say: In acts like creation, He is full of great enthusiasm.(सृष्ट्यादि क्रियासु महान् उत्साहः
संरम्भः यस्य सः).
He has great(महान्) and excellent(उत् उत्कृष्ट)strength to punish the wicked and the
vicious(साह: सहनं दुष्टनिग्रहसामर्थ्यंम् यस्य स:).
He is great(महान्) because He is worthy of
reverence(महत्वात् पूज्यत्वात्). He is most
excellent(उत् उत्कृष्ट:). He puts up patiently
(सहते मर्षयति इति साह:) with the lapses of His
devotees(भक्तकृतापराधम्).
172. महाबलः (Mahaabalah).
AS says: HE is strongest among the strong.
(बलिनामपि बलवत्वात् महाबलः).
PB says: In creation etc He does not need any co-worker.(कर्तृन्तरानपेक्षो सृष्ट्यादिषु यः सः).
MC say: The Lord says in गीता that He is the
strength of the strong.(बलं बलवताम् अस्मि –
विभूति योगः XII-11).
MC insert an avagraha and take the word as महाऽबल and then say: He, whose spouse
is महालक्ष्मि, is महाऽबल:(महनीयत्वात् पूज्यत्वात्
महा इति लक्ष्मी, सा एव अबला पत्नी यस्य सः).
Maha means sacrifice. He strengthens it
to make it fruitful.(महं यज्ञादिरूपं आबलयति
फलदानसमर्थं करोति इति महाबलः, बल प्राणने).
VISHNU SAHASRANAAMA 82
महाबुद्धिर्महावीर्यो महाशक्तिर्महाद्युतिः।
अनिर्देश्यवपुः श्रीमानमेयात्मा महाद्रिधृक्।।(8 names)
173. महाबुद्धि:(Mahaabuddhih)
AS says: HE is wisest of the wise.(बुद्धिमताम्
अपि बुद्धिमत्वाद्).
PB says: His knowledge is boundless.(महत्
ज्ञानं स्वरूपं यस्य सः महाबुद्धि:).
MC say: The Lord says in गीता that He is the
intelligence of the intelligent.(VII-10 )(बुद्धिर्बुद्धिमतामस्मि).
174. महावीर्यः (Mahaaveeryah)
AS says: His stupendous energy consists in अविद्या, the cause of creation.(महद् उत्पत्तिकारणम् अविद्यालक्षणं वीर्यमस्येति महावीर्यः).
PB says: Though He brings about modifications in His creation, He himself remains unmodified and brims with energy.
(हेतौ सति विकारित्वेऽपि अविकारिश्च लक्षणम्।
महत् हि वीर्यं यस्य इति महावीर्यः स च स्मृतः।।).
MC say: His influence is vast.(महत् वीर्यं प्रभावः
यस्य सः महावीर्यः, वीर्यं बले प्रभावे च इत्यमरः).
Whatever He begins, He pursues upto its
completion. This defines His energy.(महद् वीर्यम् आरब्दान्तगमनम् अस्येति महावीर्यः).
He is attained by the great and the courageous.(महान्तश्च ते वीराश्च महावीराः, तेषां
प्राप्यत्वात् महावीर्यः)
175. महाशक्ति:(Mahaashaktih).
AS says: HE has great strength.(महती शक्तिः
सामर्थ्यम् अस्य इति).
PB says the same as above.
MC say: The Upanishads glorify His power
(परास्य शक्तिः विविधैव श्रूयते). There are two सूत्र in
Brahma Sootra which glorify His inconceivable powers.(आत्मनि चैव विचित्राश्च हि
2-1-28 and सर्वोपेता च तद्दर्शनात् 2-1-30).
VISHNU SAHASRANAAMA 83
176. महाद्युतिः (Mahaadyutihi)
AS says: HE is luminous within and without.
(महती द्युतिः बाह्याभ्यन्तरा च अस्येति).
PB says: His radiance and lustre are natural to Him. He has no ulterior purpose in being radiant..(तेजोऽनपेक्षरूपं स्वं महत् यस्य महाद्युतिः).
MC say: गीता says He is luminous like thousands of suns at once arisen in the sky(XI-12)(दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता…).
HE, because of whom the sun is very luminous. (महती द्युतिः सूर्यप्रकाशो यस्मादिति).
177.अनिर्देश्यवपुः(Anirdeshyavapuh)
AS says: It is not possible to point Him out
as “this is that” to another, though He is
felt and experienced by oneself.(इदं तदिति
निर्दष्टुं यन्न शक्यते परस्मै स्वसंवेद्यत्वाद् अनिर्देश्यं वपुरस्येति
अनिर्देश्यवपुः).
PB says: He cannot be indicated because He is devoid of form, complexion etc. He is
incomparable.(रूप वर्णादि निर्देश विशेषणविवर्जितं
निरुपमवपुः यस्य सः).
MC say the same as AS. They quote गीता
(XI-16). On beholding विश्वरूप, Arjuna exclaims”I can’t see Thy end, Thy middle
nor Thy beginning, O Universal Lord”(नान्तं न
मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप”).
VISHNU SAHASRANAAMA 84
178. श्रीमान् (Shreemaan)
AS says: HE, with whom abides Shree in all Her aspects of prosperity, is Shreemaan.
(ऐश्वर्यलक्षणा समग्रा श्रीर्यस्य सः श्रीमान्).
PB says: HE, who is endowed with wealth
in the form of godly ornaments, is Shreemaan.(दिव्यभूषणसंपद्भिः युक्तः श्रीमान् सदा
स्मृतः) PB is visualising here Lord VishNu in His celestial splendour.
MC say: Shree is Lakshmi and She is always
with VishNu.(श्रीः लक्ष्मी: नित्यम् अस्यास्ति इति श्रीमान्).
179. अमेयात्मा(Ameyaatmaa).
AS says: His Self is immeasurable by all beings.(सर्वैः प्राणिभिः अमेय आत्मा यस्य सः).He
is beyond the grasp of our senses, speech, mind and intellect. He is inscrutable.
PB says: HE is as deep as the ocean(सिन्धु गम्भीरभावो यो ह्यमेयात्मा स कीर्तितः).He is solemn,
profound and sublime.
MC say: It is not possible to say about His
nature: “It is this much”. He cannot be mapped and measured.(एतावान् इति मातुं
परिच्छेत्तुम् अशक्य: आत्मा स्वरूपम् अस्य इति अमेयात्मा).
180. महाद्रिधृक् (Mahaadridhrik)
AS says: HE upheld huge mountains like Mandara and Govardhan during ‘samudra
mathana’ and for cow-protection(in Gokula) respectively.(महान्तम् अद्रिं गिरिं मन्दरं गोवर्धनं च अमृतमन्थने गोरक्षणे च धृतवान् इति महाद्रिधृक्).
PB says the same as above.
MC also have nothing more to say.
VISHNU SAHASRANAAMA 85
महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः।
अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः।।(8 Names)
181. महेष्वासः(Mahishvaasah)
AS says: HE wields a huge bow.(महान् इष्वासः
इषुक्षेपो यस्य सः महेष्वासः)
PB says the same:(महेष्वासः स विज्ञेय: चण्ड कोदण्ड मण्डितः).
MC say the same as above and give also
an additional meaning as under:
Ishu means desire.His desire(for the welfare of the world) is great, so He is
महानिषुः। He alone is everywhere all around, so He is आसः। (इषु इच्छायाम् इत्यतो महानिषु: इच्छा
यस्यासौ महेषुः। आ समन्तात् स एव इत्यासः सर्वगतः।
महेषुश्च आसश्च इति महेष्वासः।)
182. महीभर्ता (Maheebhartaa)
AS says: HE lifted up th earth that was sunk
in the waters of the deluge.(एकार्णवप्लुतां देवीं
महीं च बभार इति महीभर्ता).
PB says the same:(धरणीधरलीलः सः महीभर्तेति गद्यते).
MC say: VishNu incarnates as the White Boar and lifts up the earth submerged in
the waters.(अम्बुनि निमज्जितां महीं श्वेतवराहरूपि:
हरिः बभार इति महीभर्ता).
183. श्रीनिवासः (Shrinivaasah)
AS says: He, in whose bosom, rests Lakshmi eternally is श्रीनिवासः (यस्य वक्षसि अनपायिनी श्रीर्वसति सः श्रीनिवासः).
PB says: HE got Lakshmi after She emerged
(from the Ocean of Milk) during the churning.(मथनानीतलक्ष्मीवान् श्रीनिवासः स ईरीतः).
MC say: Shree is the beauty of His Self and
She eternally abides in Him inseparably.(हरेः
स्वरूपसौन्दर्यमेव श्रीः। सा नितरां वियुक्ता यथा न भवति
तथा वसत्यस्मिन् इति श्रीनिवासः).
HE dwells with Shree eternally .(श्रीः लक्ष्मीः निवासः नितरां वासस्थानं यस्य सः श्रीनिवासः)
All wealth resides in Him.(श्रीः सर्वा सम्पत् निवसत्यस्मिन् इति श्रीनिवासः).
VISHNU SAHASRANAAMA 86
184. सतां गतिः(Sataam gatih)
AS says: HE brings about fulfilment of the Purushaarthaa-s(धर्म, अर्थ, काम, मोक्ष) for the true adherents of our सनातन धर्म(taught in the Vedaa-s) and for the good and the righteous. (सतां वैदिकानां साधूनां पुरुषार्थसाधनहेतुः सतां गतिः).
PB says: HE is the beloved of those who have surrendered.(प्रणतानां प्रियकर: सतां
गतिरित्युच्यते).
MC say: HE is the goal for the good and the
righteous.(सन्तः सज्जनाः तेषां गतिः शरणम् सतां गतिः).
For the enlightened or for those who are free from sin and other blemishes, He is the
goal.(सतां ज्ञानिनां पापदोषरहितानां वा गतिः प्राप्यः।
HE is the goal of the seekers of Moksha.
(गम्यते मुमुक्षुभिरिति गतिः)
185.अनिरुद्धः(Aniruddhah)
AS says: None stopped Him or obstructed Him when He assumed अवतार.( न केनापि
प्रादुर्भावेषु निरुद्ध इति अनिरुद्धः).
PB says: His playful deeds are endless.(अनन्तचेष्टायुक्तत्वाद् अनिरुद्धः उदाहृतः)
MC say: HE is unstoppable during His acts of creation etc. None can obstruct Him when He is so engaged.(सृष्ट्यादि क्रियासु केनापि
निरुद्धो न भवतीति स अनिरुद्धः).
There is no drawback or blemish in Him
whereby He(His creativity) is hampered or
stalled.(येन केनापि दोषेण निरुद्धो प्रतिबद्धो न भवतीति
अनिरुद्धः).
By those who strive(अनिभिः), the spiritual
seekers, He is held captive in the heart.
(अनिभिः प्रयत्नवद्भिः हृदि रुद्ध इति अनिरुद्ध:)(अन प्राणने).
.
VISHNU SAHASRANAAMA 87
186. सुरानन्दः (Suraanandah)
AS says: He delights the gods.
(सुरान् आनन्दयतीति सुरानंदः).
PB says the same as above.
MC say the same and give further meanings
as follows:
HE gives birth(to creation), so He is सुर:।
He delights, so He is आनन्द:।(सुरति प्रसूते इति सुरः, षुर प्रसव ऐश्वर्ययोः, आनन्दयतीति आनन्दः, सुरश्चासौ
आनन्दश्च सुरानन्द:).
HE has authority, so He is सुर:, He is blissful, so आनन्द:(सुरति ईश्वरो भवतीति सुर:, षुर प्रसव ऐश्वर्ययोः, आनन्दस्वरूपत्वाद् आनन्दः, सूरश्चासौ आनन्दश्च
सुरानन्द:).
HE bestows precious and worthy knowledge and delights(to His devotees)(सु
शोभनं ज्ञानं राति ददातीति सुरः, आनन्दयतीति आनन्दः, सुरश्चासौ आनन्दश्च सुरानन्द:).
187. गोविन्दः (Govindah)
AS says:
Indra tells KrishNa: “I am the Indra of the gods and You are the Indra of cows(गो).
So, You will be known henceforth as Govinda”.(A quote from Harivamsha)(त्वं गवाम् इन्द्रतां गतः).
गौ means the faculty of speech and we obtain (विन्द्) this gift from Him, so He is Govinda(गौरेषा तु यतो वाणी, तां च विन्दयते भवान्).
PB says: HE accepts hymns of praise from us.(गवां स्तुतिगिरां विन्दो गोविन्दः स उदाहृतः).
MC say:HE got back the earth(sunk to पाताल) by becoming the वराह अवतार)(गां भूमिं
विन्दत इति गोविन्दः).
HE truly knows the import of Vedic utterances.(गां वेदवचांसि वेत्ति जानाति इति गोविन्दः,
विद ज्ञाने).
VISHNU SAHASRANAAMA 88
188. गोविदां पति:(Govidaam patih).
AS says: गौ means speech and they who know it(know how to handle it constructively) are called गोविदः, and Hari is their Master.(गौर्वाणी तां विदन्तीति गोविदः, तेषां पति:
विशेषेण इति गोविदांपतिः). Krishna could give us the immortal gift of Gita since He was a superb Master of Speech, गोविदां पतिः।
PB says: Vedic utterances are ‘cows'(गावः).
HE protects(पाति इति पतिः) them, the learned,
who know the Vedaas.(गावः वेदगिरः, तद्विदां ज्ञानिनां पाता गोविदांपतिः).
MC say: Those who listen to, reflect upon and contemplate on Veda are गोविद:, HE is their protector.(गां वेदं विन्दते विचारयन्ति श्रवण मनन निदिध्यासात्मकजिज्ञासां कुर्वन्ति इति गोविद:, तेषां
पतिः रक्षकः, विद विचारणे).
Those who reveal(teach) Vedaas to others
are गोविद:(like Brahmaa) and HE is their
protector.(गां वेदं वेदयन्ते आख्यान्तीति गोविद:,
तेषां पतिः पाता रक्षकः गोविदांपतिः)(विद चेतनाख्याननिवासेषु).
VISHNU SAHASRANAAMA 89
मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः।
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः।।(9 Names).
189. मरीचि:(Mareechi)
AS says: HE is most lustrous among all the lustrous.(तेजस्विनामपि तेजस्त्वात्)(तेजः तेजस्विनामहम् – गीता X-36).
PB says: The root मृङ्ग means ‘to illumine’ and
the name Mareechi is derived from this
root(धातु). HE reveals Himself even to the
visually impaired.( मृङ्ग अत्र दीप्तिकर्मा। अन्धेभ्योऽपि
च जन्तुभ्यः प्रकाशितस्वरूपत्वात् मरीचिः).
MC say: Mareechi is the wind that drives the rainbearing cloud(मरी).(मर शब्दोदित उदकवान् मेघो मरी, तं चालयतीति मरीचिः). In the गीता, the Lord says: “Among the winds, I am
Mareechi”(मरीचिर्मरुताम् अस्मि – X-21).
HE is the dispeller of darkness. The sun is also called Mareechi because it dispels darkness. HE illumines even the
luminaries like sun, moon etc(Geeta XV- 12,).
(म्रियते तमो अनेनेति मरीचिः)
190. दमनः (Damanah)
AS says: In the form of Yama, son of the sun, etc, He restrains beings who misuse their authority.(स्वाधिकारात् प्रमाद्यतीः प्रजाः दमयितुं
शीलमस्य वैवस्वतादि रूपेण इति दमनः).
PB says: By His refreshingly Gangaa-like
radiance, He puts down the scorching agony of संसार (कान्ति मन्दाकिनीभि: भवतापं
दमयतीति दमनः)(दमु उपशमने).
MC say: HE restrains the wicked and the
vicious.(दुष्टान् दमयति निगृह्णाति इति दमनः).
HE conduces us to achieve sense-control.
(दमः इन्द्रिनिग्रह:, दमं नयति प्रापयति इति दमनः).
VISHNU SAHASRANAAMA 90
191. हंसः (Hamsah)
AS says: HE dispels the fear of संसार for him, who nurtures the sense of identity in the form of ‘I am HE’.(अहं स इति तादात्म्यभाविनः
संसारभयं हन्तीति हंसः). HE goes(हन्ति) into all bodies(गच्छति सर्वशरीरेषु)(as the inner monitor,
अन्तर्यामी), so He is Hamsa.
PB says: HE removes bad qualities that may accrue to us due to bad company.(हन्ता सङ्ग
दोषस्य इति हंसः).
MC say: HE goes everywhere(हन्ति गच्छति).
HE (being all-pervasive) obtains all(हन्ति सर्वं
प्राप्नोति).
HE removes the sorrow of the devotees by
giving them ज्ञान.(स्वीयानां दु:खादिकं ज्ञानादिना हन्ति
इति हंसः).
192. सुपर्णः (Suparnah)
AS says: Dharma and Adharma are His two
beautiful(सु) feathers(पर्ण).(शोभन धर्माधर्मरूप
पर्णत्वात् सुपर्णः). GaruDa is called सुपर्ण and it
is one of His vibhooti-s(गीता – वैनतेयश्च पक्षिणाम्, GaruDa, son of Vinataa)(X-30).
PB says: He has beautiful feathers(शोभन पर्णत्वात्). He ferries us across samsaara(संसार
पारनयनात् वा सुपर्णः).
MC say: His nature is bliss.(सुष्टु परमानन्द रूपत्वात् सुपर्णः(सुपरः शोभनः, णश्च निर्वृतिवाचकः).
The Vedaas have been visualised as the
leaves of the Ashvatta Tree of Creation in गीता (छन्दांसि यस्य पर्णानि, XV-1). These ‘leaves’
are from Him.(शोभनानि छन्दोरूपाणि पर्णानि यस्मात्
अभिव्यक्तानि सः सुपर्णः).
VISHNU SAHASRANAAMA 91
193.भुजगोत्तमः(Bhujagottamaha)
AS says: HE is the best among the snakes and serpents.(भुजेन गच्छताम् उत्तमो भुजगोत्तमः).
In the गीता, HE says: “I am Ananta among the
Naagaa-s and I am Vaasuki among the Sarpaa-s)(X-29, X-28).
PB says: HE sleeps on Shesha.(नागस्य भोगे महति शेषस्यामिततेजसः। भुजगस्युत्तमः शेषी भुजगोत्तम
उच्यते।।)
MC say:Ananta(Aadishesha) has been given
a high status by Him.(भुजगो शेषो उत्तमः श्रेष्ठः इन्द्रादिभ्यः येन सः).(अनन्तश्चास्स्मि नागानाम्, गीता X-29).
194. हिरण्यनाभः (HiraNyanaabhah)
AS says: HE has an auspicious, good and
attractive navel like gold.(हिरण्यमिव कल्याणी
हितरमणीय नाभित्वादिति).
PB says: He has a beautiful navel.(हिरण्यनाभिः
सौन्दर्यनाभिः यस्य सः)
MC say: The golden egg called cosmos is in His navel.(हिरण्यं हिरण्मयं ब्रह्माण्डं नाभौ यस्य सः).
HE is the universal shelter and support(naabhi) which is good(hita) and attractive(ramaNeeya).
(हितात्वात् रमणीयत्वात् सर्वाश्रयत्वात् हिरण्यनाभिः).
195. सुतपाः (Sutapaah)
AS says: In Badarikaashrama, HE performs
severe penance as the duo नर नारायण.
(बदरिकाश्रमे नर नारायणरूपेण शोभनं तपः चरतीति
सुतपाः) The one-pointedness of mind and the
senses is the highest tapas.(मनसः इन्द्रियाणां च एकाग्र्यं परमं तपः).
PB says: HE has divine knowledge.(तपो ज्ञानं, दिव्य बोधः यस्य सः सुतपाः).
MC say: HE has excellent knowledge.(शोभनं
तपः ज्ञानं यस्य सः).(auspicious, beneficial, superb knowledge).
It is He who inspires ascetics to perform severe penance.(सुष्टु तपन्त्यनेन इति सुतपाः).
He makes the wicked suffer.(सुष्टु तपन्ति
सन्तपन्ति अनेन दुष्टाः).
VISHNU SAHASRANAAMA 92
196. पद्मनाभः (Padmanaabhah)
AS says: HE has a beautiful circular navel like a lotus.(पद्ममिव सुवर्तुला नाभिरस्येति). HE shines in the middle of our heart-lotus.
(हृदयपद्मस्य नाभौ मध्ये प्रकाशनाद् वा).
PB says: It is said in Brahma PuraaNa that
once when VishNu was asleep, a beautiful
eight-petalled lotus sprang up from His navel.(कदाचित् तस्य सुप्तस्य नाभ्यां दिव्यम् अष्टदलं
पङ्कजम् अजायत).
MC say: HE has the radiance and lustre(आभा) like that of a sun(पद्मनः). (पद्मं नयतीति पद्मनः सूर्यः, तस्य आभा इव आभा यस्य सः
पद्मनाभः).
HE, who gives lustre to the sun.(पद्मं नयति
प्रेरयति इति पद्मन:, तस्य आभा यस्मात् सः पद्मनाभः).
HE is attained(पद्यते)(by devotees), so He is
पद्म. The wicked and the vicious(दुष्टाः) are
chastised by Him(नभ्यन्ते हिंस्यन्ते अनेन), so He is नाभः (इति नाभः).(णभ हिंसायाम्).
197.प्रजापतिः(Prajaapatih)
AS says: HE is the father to all beings.(प्रजानां
पति: पिता प्रजापतिः).
PB says: HE is the Master, the Lord of beings like ब्रह्मा.(प्रजाः ब्रह्ममुखाः, तेषां पतिः स्वामी).
MC say: HE makes the beings tumble out from the mother’s womb.(प्रजाः मातृगर्भेभ्यः बहिः
पातयतीति प्रजापतिः).
His creativity is prolific(प्रकर्षेण जायते प्रादुर्भवति
इति प्रज:). HE has no Master(न विद्यते पतिः भर्ता
यस्य सः अपति:). His rulership is allround(आसमन्तात् पतिः आपतिः)(प्रजश्चासौ अपतिश्च आपतिश्च वा प्रजापतिः).
HE grants lordship to beings towards their own dependants.(प्रजाः पतयः स्व स्व ईशितव्यवर्गं प्रति भर्तारः यस्मात् सः).
VISHNU SAHASRANAAMA 93
अमृत्युः सर्वदृक् सिंहः सन्धाता सन्धिमान् स्थिरः।
अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा।।(11 Names).
198.अमृत्युः(Amrityuh)
AS says: HE is beyond death and destruction. There is none who can cause them to Him.(मृत्युर्विनाशः तद् हेतुर्वा अस्य न विद्यते).
PB has nothing more to say.
MC say: He has no death nor a killer.(न विद्यते
मृत्युः मारकः यस्य सः).
We have (as आत्मन्) no death from Him.(न विद्यते मृत्युः यस्मात् सः).
He is perfect(अ:). He is unique. He is the annihilator(during प्रलय).(पूर्णत्वात् अ:।(सर्व विलक्षणात्वात् अ:। सम्हारकत्वात् मृत्युः इति अमृत्युः)(अ means पूर्ण as well as विलक्षण according to एकाक्षर कोष).
199.सर्वदृक्(Sarvadrik).
AS says: HE is a natural witness to what the beings do or don’t do.(प्राणिनां कृताकृतं सर्वं पश्यति स्वाभाविकेन बोधेन इति सर्वदृक्).
PB says: HE is mindful of all who are well-
disposed or ill-disposed (towards Him) or
are neutral and controls them appropriately.
(अनुकूलान् तटस्थान् च प्रतिकूलानपि स्वयम्। नियन्तुं च
यथायोग्यं यः पश्यति स सर्वदृक्).
MC say the same as AS, but, add that All eyes, infinite, are His.(सर्वाः अनन्ताः दृशः नेत्राणि
यस्य सः सर्वदृक्, “विश्वतः चक्षुरुत विश्वतोमुखो”(पुरुष
सूक्त).
HE is Perfect Knowledge.(सर्वदृक् पूर्णज्ञानी).
HE moves everywhere, so He is सर्वः। He sees, so He is दृक्। (सर्वत्र गच्छतीति सर्वः, षर्व गतौ,
पश्यतीति दृक्, सर्वश्चासौ दृक् च सर्वदृक्).
VISHNU SAHASRANAAMA 94
200. सिंहः (Simhah)
AS says: Lion is called Simha because it kills
(hinasti). This name applies to Him because
His mission is “विनाशाय च दष्कृताम्”(wiping out
the evil-doers).
PB says: HE is like a ferocious lion to His enemy-elephants.(रिपुद्विपानां निष्पेषभीषणः सिंह
उच्यते).
MC say: HE is a lion because He tolerates
(सहते) His enemies too much.(अतिशयेन सहते शत्रून् इति सिंह उच्यते). He gave a long rope to
Kamsa, Shishupaala, Dantavakra etc to enable them to reform themselves.
Sin(सिन्) stands for the ocean(सिन्धु), the ocean of संसार. HE wipes out our संसार. (संसरसिन्धुं हन्तीति सिंहः).
As rain, HE showers.(वृष्टि रूपेण जलं सिञ्चतीति
सिंहः).
HE showers wish-fulfilment for His devotees. (स्वभक्तानां कामान् सिञ्चतीति सिंहः).
201. सन्धाता (Sandhaataa).
AS says: HE joins(सन्धत्ते) the souls with their
respective fruits of कर्म.(कर्मफलैः पुरुषान् सन्धत्त
इति सन्धाता).
PB says: HE makes devotees like प्रह्लाद to be
perpetually conjoined with Him.(प्रह्लादाद्यैः
सन्धाता संश्लेष करणात् च सः).
MC say: HE takes very good care , support and nurture(of His creation).(सम्यग् धारण पोषण
कर्तृत्वात् सन्धाता).
It is said in Aitareya Upanishad that the rain connects(पर्जन्यः सन्धाता).Rain is His gift. Rain links the earth with the sky.(वर्षणमेव द्यावा पृथिव्यो: सन्धानम्, पर्जन्यस्थो भगवान् तत्कर्ता).HE resides in the rain.
HE organises the links between the myriad
names and forms.(विविध नामरूपाकारेण विश्वं
सम्योजयतीति सन्धाता).
To the spiritually deserving, HE bestows liberally(सम्) happiness unmixed with sorrow.(मुक्तियोग्येभ्यः सं समीचीनं दु:खामिश्रितं पूर्णं च सुखं धत्ते ददातीति सन्धाता).
We have completed 201 Names by the grace of God and the Guru. Let us celebrate by listening to the ‘child wonder’ Mugdha glorifying Lord NarayaNa!
VISHNU SAHASRANAAMA 95
202. सन्धिमान् (Sandhimaan)
AS says: HE himself is the experiencer of
karmaphala as Jeeva( फलभोक्ता च स एवेति
सन्धिमान्).
PB says: HE is always together with devotees like प्रह्लाद.(प्रह्लादाद्यै: नित्यसंधि: यस्य स्यात्
सन्धिमान् स्मृतः).
MC say: Sandhi means friendship, HE is friendly.(सन्धिः सन्धानम्, सख्यम्, तद्वान् सन्धिमान्)
(we pray सखा त्वमेव).
The offering to KrishNa by the wise is sandhi. HE is the object of such offering.
(सन्धिः ज्ञानिकृतं कृष्णार्पणम्। तद्वान्).
With Sugreeva, VibheeshaNa etc, He had a special connection.(सुग्रीव विभीषणादिभि: सन्धि विशिष्टत्वात् सन्धिमान्).
HE is always inseparably entwined with the
souls.(जीवात्मभिः नित्यं श्लेषयुक्तत्वात् सन्धिमान्).
HE has a unique relation with the liberated
souls.(मुक्त जीवात्मनां सन्धान विशिष्टत्वात् सन्धिमान्).
203.स्थिरः(Sthirah).
AS says: HE is always of one and the same
nature.(सदैकरूपत्वात् स्थिरः).
PB says: Even if there are errors of omission
and commission by devotees towards Him, He remains unperturbed.(अपचारेऽपि अचाल्यत्वात् स्थिर उच्यते).
MC say: HE undergoes no modifications.
(निर्विकारतया तिष्ठतीति स्थिरः).
HE makes the earth etc firm and enduring.
(भूम्यादीन् स्थिरान् करोति, स्थिरयतीति स्थिरः).
VISHNU SAHASRANAAMA 96
204.अज:(Ajah)
This name has appeared before at no.95
where conventional meanings were given.
So, now all commentators try out novel
interpretations.
AS says: HE goes, He throws, so He is अज:।
(अजति गच्छति क्षिपति इति वा अजः, अज् गति क्षेपणयोः). He goes into the hearts of devotees and flings aside the wicked and the vicious.
PB says: HE was ‘born’ from the pillar. He was not(अ) born(ज) like us.(स्तम्भ सम्भवत्वेन
इतरवत् न जायते इति अजः)(Ref.Narasimha Avatara).
MC say: HE is the inspiration for sacrifice.
(इज्यते अनेन इति यज्ञहेतुत्वात् अजः, इकारस्य अकारः).
HE confers मोक्ष and ensures we are not(अ)
born(ज).(मोक्षं प्रापय्य अजनिहेतुत्वाद् अजः).
205. दुर्मर्षणः (DurmarshaNah)
AS says: HE cannot be endured by demons etc.(मर्षितुं सोढुं दानवादिभिः न शक्यत इति दुर्मर्षणः).
PB says: His adversaries cannot conquer Him.(प्रतीपैः दुष्करं मर्षणम् अस्य इति दुर्मर्षणः).
MC say: HE cannot be confronted by anyone.(केनापि मर्षयितुं सोढुं न शक्यत इति).
HE enables His devotees to endure sorrow.
(दु:खस्य मर्षणं सहनं यस्मात् सः).
VISHNU SAHASRANAAMA 97
206. शास्ता (Shaastaa)
AS says: HE regulates and ordains all by means of Shruti and Smriti-s.(श्रुति स्मृत्यादिभिः
सर्वेषाम् अनुशिष्टिं करोतीति शास्ता).श्रुति means Veda, Smriti means Gita etc.
PB says: HE punishes all who are a source of trouble and annoyance.(समस्तान् कण्टकान्
शास्ति इत्यतः शास्ता इति कीर्त्यते).
MC say: HE is called शास्ता because He ordains.(आदिशति इति शास्ता).श्रुति and स्मृति are
the decrees of Hari(श्रुतिस्मृती हरेराज्ञे).
HE punishes, so He is शास्ता (दण्डयतीति शास्ता).
HE advises, so He is शास्ता (उपदिशतीति शास्ता).
HE is the inner monitor of all, so He is शास्ता.
(अन्तर्यच्छतीति शास्ता).
207. विश्रुतात्मा (Vishrutaatmaa).
AS says: HE is heard(श्रुत) as the Self with special(वि) reference to His attributes like Truth, Knowledge etc.(विशेषेण श्रुतो येन सत्यज्ञानादिलक्षणः आत्मा, अतो विश्रुतात्मा).
PB says: HE is heard with wonder(वि, विस्मयः)
by gods always and everywhere.(स एव सर्वदा सर्वत्र देवैः विस्मयेन श्रुतः इति विश्रुतात्मा).
MC say: HE is famous in the scriptures(which proclaim His glory).(विश्रुतः
प्रसिद्: आत्मा शास्त्रेषु यस्य सः).
HE is dealt with in various scriptures elaborately.(विविधानि श्रुतानि शास्त्राणि विश्रुतानि,
तेषु प्रतिपाद्यतया विश्रुतात्मा).
Various scriptures have originated from Him, so He is विश्रुत:, He is the Self (आत्मा).
(विविधानि श्रुतानि शास्त्राणि यस्मात् स: विश्रुत:,
विश्रुतश्चासौ आत्मा च विश्रुतात्मा).
HE is unique, so वि, He is famous, so श्रुतः,
He pervades(आतनोति) everywhere, so He is
आत्मा.(विशिष्टत्वात्त् विः,, प्रसिद्धत्वात् श्रुतः, आतनोतीति
आत्मा, वि श्रुतः विश्रुतः, विश्रुतश्चासौ आत्मा च विश्रुतात्मा).
VISHNU SAHASRANAAMA 98
208. सुरारिहा (Suraarihaa)
AS says: HE is the killer(हा) of the enemies(अरि) of the gods(सुर).(सुरारीणां निहन्तृत्वात् सुरारिहा).
PB says: He is the slayer of the demon HiraNyakashipu।.(हिरण्यकशिपोः हन्ता कीर्त्यते स
सुरारिहा).
MC say the same as AS and quote गीता (IV-8)(विनाशाय च दुष्कृताम्).
They greatly revel and rejoice with jnaana(सुरम्). Enemy(अरि) of ज्ञान is lust and unbridled desire(काम). He wards off this enemy. (सुष्टु रमन्ते अनेन इति सुरं ज्ञानम्. तस्य अरि: काम:. तं हन्ति निरस्यतीति सुरारिहा।)(गीता III-38, 39).
Exalted bliss is the bliss of मोक्ष. Its impediments are ignorance, desire and acts
prompted by them. He destroys them at once by granting His vision.(सुष्टु रं सुखं सुरं मोक्षसुखं, तस्य अरयः प्रतिबन्धकत्वेन शत्रुस्थानीयाः अविद्यकामकर्मादयः। तान् स्वदर्शनमात्रेण हन्ति नाशयतीति सुरारिहा).
HE gives up the enemies of gods.(सुरारीन्
जहातीति सुरारिहा).He will have no sympathy for
demons at all.
VISHNU SAHASRANAAMA 99
गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः।
निमिषोऽनिमिष: स्रग्वी वाचस्पतिरुदारधी:।।(9 Names)
209. गुरुः (Guruh)
AS says: HE is called Guru because He has been the instructor of all branches of learning. HE is also the ‘father’ of all.
(सर्व विद्यानाम् उपदेष्टृत्वात् सर्वेषां जनकत्वाद् वा गुरुः).
PB says: HE is the आचार्य for all the arts and
the sciences.(अशेषविद्याचर्यत्वात् गुरुः).
MC say: HE is the instructor of Vidyaa-s (गृणाति विद्याः उपदिशतीति गुरुः, गृ शब्दे). He destroys ignorance(गिरति अज्ञानं नाशयतीति गुरुः, गृ निगरणे).
At the time of dissolution, HE swallows everything.(प्रलयकाले सर्वं निगिरतीति गुरुः, गृ निगरणे).
210. गुरुतमः (Gurutamah)
AS says: HE is the instructor(Guru) of even traditional teachers like Brahmaa etc.(विरिंच्यादीनामपि ब्रह्मविद्या सम्प्रदायकत्वाद् गुरुतमः).
PB has nothing more to add.
MC say: HE is a superb Guru.(अतिशयेन गुरुः
गुरुतम:).In Gita, Arjuna hails the Lord as the Best Guru(गुरुर्गरीयान्, XI-43).
HE is desired by Teachers like Brahmaa etc.
(गुरुभिः ब्रह्मादिभिः तम्यतेऽभिकांक्ष्यत इति गुरुतम:, तमु
काङ्क्षायाम्).
The vast(ता) knowledge(मा) of Guru Brihaspati is from Him.(गुरोः बृहस्पतेः ता विस्तृता
मा ज्ञानं यस्मादिति).
HE is the Universal Guru. He is desired by all, so He is तमः (सर्वेषां गुरुः, सर्वैः तम्यत अभिकांक्ष्यत
इति तमः, गुरुश्चासौ तमश्च गुरुतम:, तमु काङ्क्षायाम्).
VISHNU SAHASRANAAMA 100
211. धामः (Dhaamah)
AS says: HE is light(धाम ज्योतिः). HE is the
ultimate harbour for all our desires.(सर्वकामानाम् आस्पदत्वाद् वा). Fulfilment of all desires, be they relating to Dharma, Artha, Kaama and Moksha, depends on His grace.
PB says: HE upholds all the moving and
unmoving creation.(चराचराधारतया धामेति परिचक्षते).
MC say the same as PB and add the following:
HE is our ultimate Home(परं ब्रह्म परं धाम)(गीता
X-12, 13)(IX-8, 18,)(XI-37).
All are held as objects by Him(धा). His knowledge(मा) is complete and full(आ).
(सर्वं धारयन्ती विषयीकुर्वन्ती आ परिपूर्णा मा ज्ञानं यस्य
तत् धाम).
HE is held in their heart by the enlightened.
(धीयते ज्ञानिभिः स्वह्रदि ध्रियते इति धाम).
212. सत्यः (Satyah)
AS says: HE is of the nature of Dharma,consisting of truthful speech.(सत्य वचन धर्मरूपत्वात् सत्यः). HE is True among the true(सत्यस्य सत्यम्, ultimate Truth).
PB says: His conduct is just and right towards illustrious Manu etc.(मन्वादिष्वपि
साधुत्वात् सत्य इत्यभिधीयते).
MC say: Origin of the world is from Him.(सत्
सद्भावं जन्म जगतः यस्मात् तद् ब्रह्म).
HE is the Prime Mover of all.(सत् सत्वं गतिं भूतानां यापयतीति सत्यः).
HE is the giver of life to all beings.(सत् सत्वं
जीवनं भूतानां यापयतीति सत्यः).
HE is Independent(सत्यम् अनन्याधीनस्वरूपम्).
HE is virtuous and unsullied(सत्). He is the
Controller(यम्).(निर्दुष्टत्वात् सत्, यमयति नियमयति
इति यम्, सत् च तत् यं च सत्यम्).
VISHNU SAHASRANAAMA 101
213. सत्यपराक्रमः (Satyaparaakramah)
AS says: His prowess is never futile.(सत्यः
अवितथः पराक्रमॊ यस्य सः).
PB says: His conduct is free from deceit
and trickery.(वृत्तिर्हि अकैतवा यस्य स स्यात् सत्यपराक्रमः).
MC say: His prowess is free from any defects like impediments etc(सत्यः प्रतिबन्धादि दोषरहितः पराक्रमः यस्य सः).
Whatever He does is always fruitful.(सत्यः सफलः पराक्रमः उद्यमः यस्य सः).
HE visits the homes of sages like भरद्वाज etc.
who are devoted to good and virtuous deeds. (सत्यं समीचीनं कर्म, तत्पराः भरद्वाजादयः, तान् आक्रमते तद्गृहान् प्राप्नोतीति सत्य पराक्रमः)(क्रमः पादविक्षेप:).
HE assails(आक्रमणम्) those who are opposed(पराः) to Truth – the demons.
(सत्यस्य ये पराः शत्रवः आसुरी स्वभावोपेताः, तेषु आक्रमते सम्यक् पादविक्षेपं करोति इति).
The good and the righteous are सत्याः, He is
always on their side(सत्यपरः). He pervades
(आक्रमते व्याप्नोति इति आक्रमः) the entire universe
(जगत्).(सत्याः साधवः, सर्वदा तत्परत्वात् सत्यपरः, सर्वं
जगत् आक्रमते व्याप्नोति इति आक्रमः, सत्यपरश्चासौ
आक्रमश्चेति सत्यपराक्रमः).
VISHNU SAHASRANAAMA 102
214. निमिषः (Nimishah)
AS says: When HE is in Yoga-Nidraa, His eyes are closed.(निमीलिते यतो नेत्रे योगनिद्रारतस्य
अतो निमिषः).
PB says: HE does not cast even a fleeting glance at the enemies of His devotees.(स्वभक्तविरोधिषु निमिषति न कटाक्षयति इति निमिष:).
MC say: During प्रलय, He is in Yoganidraa and closes His eyes.(निमिषति प्रलये स्वनयनमिति
निमिष:).
All living beings are made to close their eyes by Him.(निमिषाति निमीलत्यनेन सर्वं जीवजातम्
इति निमिष:). Death is His decree.
He showers(मेषति) copiously(नितराम्) the wishes of His devotees.(नितरां मेषति भक्तानाम्
अभीष्टं सिञ्चतीति निमिष:, मिष सेचने).
He is always competing as it were with the
demons.(नितरां दैत्यैः मिष: स्पर्धा यस्य सः, मिष स्पर्धायाम् इति धातोः).
Towards the undeserving, He does not cast
a glance.(अयोग्येषु विषये निमिषति न कटाक्षयतीति
निमिषः).
HE is described very well in all the Vedaa-s
and, in fact, by all the words. (नितरां मिष्यते सर्ववेदैः सर्वशब्दैर्वा उच्यत इति निमिष:)(मिष स्पर्धायां वाचि च). Shri मध्वाचार्य maintained that every word in Sanskrit can be made to signify God as the ultimate connotation.
He is leading everyone, inspiring everyone, so He is नि:, He always keeps His eyes open, He is ever awake, so He is मिष:(नयति सर्वं प्रेरयति इति नि:, मिषति सर्वदा चक्षुरुन्मीलति जागर्तीति
यावत् मिषः).
VISHNU SAHASRANAAMA 103
215. अनिमिषः (Animishah)
AS says: Since He is perpetually awake, He is not closing His eyelids. As the fish(in His
Fish-incarnation) or as Atman, He is Animishah.(नित्य प्रबुद्धस्वरूपत्वात् अनिमिष:। मत्स्य
रूपतया वा आत्मरूपतया वा अनिमिष:).
PB says: For protecting the good and the
righteous, He is ever alert and awake.(सद्रक्षणे
जागरूक: स्मृतो ह्यनिमिषश्च सः).
MC say: He alone deserves to be called as
Animishah since He is the perpetual witness of all.(सर्वं सर्वदा साक्षाद् अपरोक्षाद् पश्यतीति स एव किल सर्वथा अनिमिषो भवितुमर्हति).
Closure of eyelids signifies taking rest, but, He is ever busy, so He is Animishah.(चक्षुर्निमेषणं विश्रान्तिः, तदभावात् अनिमिष:, सतत व्यापृतः).
He always looks at the devotees with compassion.(सर्वदा दयया भक्तान् पश्यतीति अनिमिष:).
He never closes His eyes towards the good and the virtuous. He is ever awake towards them.(सत्सु न निमिषति जागर्तीति अनिमिष:).
216.स्रग्वी(Srigvee)
AS says: He wears the necklace(srak) called
Vaijayantimaalaa, which symbolises the
subtle essences of the cosmic elements.(भूत
तन्मात्ररूपां वैजयन्त्याख्यां स्रजं नित्यं बिभर्तीति स्रग्वी।).
PB says: Because Vaijayanti is always with Him, He is स्रग्वी। (वैजयन्तीनित्ययोगात् स्रग्वी इत्यभिधीयते).
MC say in addition as follows:
What generates(सृजति) happiness(सुखम्)
is स्रक्। Veda (वम्) etc is स्रक्। He is the subject
matter of Veda etc, so He is स्रग्वी।
(सृजति सुखमिति स्रक् सुखजनकम्। स्रक् वं वेदादिशास्त्रं
प्रतिपाद्यतया अस्य अस्तीति स्रग्वी।
What is created is स्रक्, this world. He regulates its knowledge and happiness(वम्), so He is स्रग्वी. (सृज्यते इति स्रक्, समस्तं जगत्। तस्य वं ज्ञानं सुखं वा नियम्यतया अस्य अस्तीति स्रग्वी। वम् इति ज्ञानम्, वम् इति सुखम्).
VISHNU SAHASRANAAMA 104
217.वाचस्पतिरुदारधी:(Vaachaspatirudaaradheeh)
AS says: HE is the Lord of Learning, so He is Vaachaspati. His intellect is all-encompassing, so He is Udaaradhee.
(वाचो विद्यायाः पतिः वाचस्पतिः, सर्वार्थविषया धीः बुद्धिरस्य इति उदारधी:)
PB says: He is the expositor of the Veda.
(वेद उपबृह्मणात् वाचस्पतिः). He is all-knowing and
grants knowledge to all, so He is Udaaradhee.(सर्वोपजीव्य सार्वज्ञात् उच्यते स उदारधी:).
MC say: He is the Lord of Vedic speech and
has superlative intelligence.(वेद वाण्याः पतिः
वाचस्पतिः, प्रकृष्टबुद्धित्वात् उदारधीः).
अग्रणी ग्रामणीः श्रीमान् न्यायो नेता समीरणः।
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्।।(10 names).
218. अग्रणीः (AgraNeeh)
AS says: HE leads(नयति) the ardent seekers
(मुमुक्षून) to the ultimate, exalted state(अग्रं प्रकृष्टं पदम्).
PB says the same as AS.
MC say: He is the first, original inspirer and
impeller.(अग्रणी आद्य प्रवर्तकः, प्रवर्तकेषु प्रधानः).
HE leads the devotees to move ahead.
(भक्तान् अग्रं स्वपुरस्तात् नयति इति अग्रणीः).(अग्ने नय
सुपथा राये – ईशावास्योपनिषत्).
He leads the meritorious souls upwards.
(अग्रं पुण्यकृतः जीवान् उपरि नयतीति अग्रणीः)
VISHNU SAHASRANAAMA 105
219. ग्रामणीः (GraamaNeeh)
AS says: HE oversees the cluster(graama) of the elements.(भूतग्रामस्य नेतृत्वात् ग्रामणीः).
PB says: He leads the liberated souls to be
in the company of ‘nitya soori'(those blessed souls who prefer to be in service of
the Lord in VaikuNTha even after attaining
मुक्ति).(ग्रामं समाजं नित्यसूरिणां नयति इति).
MC say: He is the most exalted(श्रेष्ठ) lord.
(ग्रामणी श्रेष्ठे इति अमरकोशः).
He oversees and inspires the senses.(इन्द्रियग्रामं नयतीति) and the elements(पञ्चभूतसमुदायम्).
He transmutes the food that we eat into nourishment for the body.(ग्रस्यते अद्यते इदमिति ग्रामं भुक्तम्। तत् नयति परिणयति इति ग्रामणी:).
He endows the good and the righteous with
a cluster of virtues.(ग्रामं गुणसमूहं सज्जनेषु नयति
इति).
220. श्रीमान् (Shreemaan)
AS says: His radiance is superb, excelling all
others.(श्रीः कान्तिः सर्वातिशायिनी अस्य इति).
PB says nothing more.
MC say: He has splendour in the form of
विद्या as well as wealth more than all.(विद्या सम्पत् अर्थरूपा सम्पत् सर्वाधिक्येन नित्यम् अस्य अस्तीति).
He regulates the above twin ‘wealth’ for the souls.(विद्या रूपा अर्थरूपा च नियमयतया अस्य अस्तीति).
VISHNU SAHASRANAAMA 106
221. न्यायः (Nyaayah)
AS says: Logic which employs canons of knowledge(प्रमाण) to arrive at understanding
of non-duality(abheda) constructively is Nyaaya. It is here equated with God Himself.(प्रमाणानुग्राहकोअभेदकारकः तर्को न्यायः). AS calls such logic as ‘blessed by Shruti'(श्रुत्यनुगृहीत तर्क)(
PB says: He does what is just and righteous
for His devotees.(भक्तेषु युक्तकारित्वात् न्यायः).
MC say: He prods souls to engage in auspicious and inauspicious acts according
to their deserts and confers ‘fruits’ accordingly.(जीवात्मानः तत्तत् योग्यतानुसारेण
शुभाशुभ कर्मसु प्रणयतीति निः, आययति तत्तत् कर्मानुसारेण फलं प्रापयति इति आयः, आयशब्दस्य महाफलप्रदार्थकत्वमुक्तम्।)
He bestows ‘fruits’ perfectly, unerringly.
(नितराम् आययति फलं प्रापयतीति).
He moves everywhere very well.(नितराम्
आसमन्तात् एति गच्छतीति न्यायः).
He knows all perfectly.(नितराम् आसमन्तात् एति
जानातीति न्यायः).
MC spin off many more, but, I have skipped
them.
222. नेता (Netaa)
AS says: He is the driving force behind the world-machine.(जगद्यन्त्रनिर्वाहको नेता).
PB says: He carries out the bidding of His
devotees.(भक्तैः नियुक्तं यत्कर्म, तस्य निर्वाहशीलः
नेता).
MC say: He is the Lord of all.(अधिभूर्नायको नेता
प्रभुः – अमर कोष).
He is the prime mover of the whole world.
(नयति सर्वं प्रणयति प्रेरयतीति यावत् नेता).
He is the giver of life.(प्रणेता जीवनहेतुः).
VISHNU SAHASRANAAMA 107
223. समीरणः (SameeraNah).
AS says: As respiration, He activates all
beings.(श्वसनरूपेण भूतानि चेष्टयतीति समीरणः).
PB says: He is very active in fulfilling the
desires of His devotees.(भक्तेष्ट चेष्टाशीलत्वात्
समीरण उदाहृतः).
MC say: He properly activates all impartially, effortlessly and without any expectations(सर्वं सम्यक् ईरयतीति समीरणः).(ईर् गतौ).(पक्षपात राहित्यं फलाभिलाषराहित्यम् प्रयत्नराहित्यं सम्यक्त्वम्).
He moves everywhere very well.(सम्यक् ईर्ते
सर्वत्र गच्छति प्रविशतीति यावत्, समीरणः, ईर् गतौ).
He knows everything correctly.(सम्यक् ईर्ते
सर्वं गच्छति जानातीति समीरणः, गत्यर्थानां ज्ञानार्थकत्वं
प्राज्ञसम्मतम्).
As wind, He makes all (trees etc) tremble
and shake.(सम्यक् ईरयति कम्पयते इति समीरणः,
ईर् गतौ कम्पने च).
224. सहस्रमूर्धा (Sahasra moordhaa).
AS says: He has a thousand heads.(सहस्राणि
मूर्धानो अस्य इति).
PB says: He has innumerable heads. Thousand here signifies infinite.(सः अनन्तशिरस्कः, सहस्रशब्दो आनन्त्यालक्षकः).
MC say the same as PB(सहस्रशब्दो अमित वाचकः) and quote Purusha Sookta(सहस्रशीर्षापुरुषः सहस्राक्षः सहस्रपात्…).
It should be noted that while heads, eyes, ears, feet etc of God are always spoken of as plural, His heart is just a singular. Heart stands for love and His love is One and homogenous.
VISHNU SAHASRANAAMA 108
225. विश्वात्मा (Vishvaatmaa)
AS says: He is the soul of the universe.
(विश्वस्य आत्मा विश्वात्मा).
PB says: He has pervaded the universe with
His knowledge and power.(ज्ञानेन शक्त्या च विश्व
व्यापनात् विश्वात्मा).
MC say: He is the inner monitor in all.(विश्वेषु
आत्मा अन्तर्यामी विश्वात्मा).
He is full and perfect.(विश्वः पूर्णः आत्मा).
He has spread out in the universe.(विश्वस्मिन् आ तनोति व्याप्नोति इति विश्वात्मा).
He is the Lord of the universe.(विश्वस्य जगतः आत्मा स्वामी विश्वात्मा).
At the time of deluge(प्रलय), He ‘eats up’,
destroys the universe.(विश्वं अत्ति प्रलयकाले
सम्हरतीति विश्वात्मा).
226. सहस्राक्षः (Sahasraakshah)
AS says: He has a thousand eyes and senses.(All eyes or senses of beings are His)(सहस्राणि अक्षीणि अक्षाणि वा यस्य सः).
PB says: He has innumerable eyes and senses. The words ‘thousand eyes’ mean here infinite(ananta) sensory organs.(अत्र सहस्राक्षशब्दः अनन्तज्ञानेन्द्रिय निदर्शक:)
MC give the same meaning as above and then spin off the following meanings:
Along with Lakshmi(sahasraa) He pervades
(अक्ष्णोति).(भगवता सहैव सरतीति सहस्रा लक्ष्मी, तया सह
अक्ष्णोति व्याप्नोति इति सहस्राक्षः, अक्षू व्याप्तौ).
In all space and time He moves, endowed with all His attributes, so He is Sahasra. Being sahasra, He is all-pervasive(अक्ष्णोति).
(सकलदेशकालयोः सर्वगुणैः सहैव अनुसरतीति सहस्रः।
सहस्र,: सन् सर्वत्र अक्ष्णोति व्याप्नोति इति सहस्राक्षः).
He has pervaded with infinite forms.(सहस्रेण
अनन्तैः रूपैः अक्ष्णोति व्याप्नोति इति सहस्राक्षः).
VISHNU SAHASRANAAMA 109
227. सहस्रपात् (Sahasrapaat)
AS says: He has a thousand feet.(सहस्राणि पादाः अस्येति सहस्रपात्).
PB says: His motor organs are infinite. Foot symbolises motor organs.(पादः कर्मेंन्द्रिय निदर्शक).
MC say in addition:
The innumerable rays of the sun etc are from Him.(सहस्राणि पादाः किरणाः सूर्यादीनां यस्मात् सः सहस्रपात्, पाद also means rays according to
मेदिनी (a dictionary by this name,).
He protects innumerable souls, so Brahmaa is sahasrapah, during deluge, VishNu gulps down even Brahmaa.(सहस्रम् अमितान् जीवात्मनः पाति रक्षतीति सहस्रप: चतुर्मुखब्रह्मा, प्रलये तमपि अत्तीति सहस्रपात्).
VISHNU SAHASRANAAMA 110
आवर्तनो निवृत्तात्मा संवृतः सम्प्रमर्दनः।
अहः संवर्तको वह्निः अनिलो धरणीधरः।।8 Names).
228. आवर्तन:(Aavartanah).
AS says: It is His nature to keep the wheel of
संसार moving.(आवर्तयितुं संसारचक्रं शीलम् अस्य इति).
PB says the same as above.
MC say: He keeps the wheel of creation spinning.(आवर्तयति जगत् चक्रम् इति).
He keeps three wheels spinning: wheels of
Time, Creation and Yuga(era).(कालचक्रं जगत्
चक्रं युगचक्रम् आवर्तयतीति आवर्तन:).
He keeps the gods and goddesses moving
in the discharge of their respective rounds of functions.(देवताः स्वेषु स्वेषु कार्येषु आवर्तयति इति).
He subjects the souls to rounds of various
acts.(आवर्तयति जीवान् नानाकर्मसु प्रवर्तयतीति आवर्तनः).
He makes the souls revolve in the merry-go-round of माया। (आवर्तयति मानुषान्
भ्रामयति मायाचक्रे इति(गीता XVIII-61 भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया).
He is everywhere.(आ समन्तात् वर्तनम् अस्य इति).
In rivers etc it is He who brings about whirlpools.(आवर्तम् नद्यादिगत अम्भसां भ्रमं नयतीति
आवर्तन:)
He brings about whirlpools of ‘I and mine’ in
the ocean of संसार। (आवर्तं संसारसागरे अहंकार-ममकारात्मकं भ्रमं नयतीति आवर्तन:).
VISHNU SAHASRANAAMA 111
229. निवृत्तात्मा (Nivrittaatmaa)
AS say: His nature is everfree from the tentacles of संसार। (संसारबन्धात् निवृत्त आत्मा
स्वरूपम् अस्य इति).
PB says: One fourth of His splendour is this
creation(पादोऽस्य विश्वा भूतानि – पुरुषसूक्त), but,
three-fourths have receded(निवृत्त) above
(त्रिपादस्यामृतं दिवि – पुरुषसूक्त).(त्रिपाद्विभूतिकत्वेन
भवपादविभूतितः। उद्गतात्मस्वरूपत्वात् निवृत्तात्मेति कथ्यते।।).
MC say the same as AS, and add the following:
He is always perfectly established in His own Self.(नितरां वर्तत इति निवृत्तः। निवृत्त: आत्मा स्वरूपम् यस्य सः).
He, because of whom(due to whose Grace), the souls retire(निवृत्ताः) from the bondage of संसार, is निवृत्तात्मा।(निवृत्ताः आत्मानः जीवाः यस्मात् सः निवृत्तात्मा।)
He particularly accepts from us acts from which desire for fruit is absent(निवृत्त).(अस्माकं निवृत्तं फलाभिसंधिरहितं निष्कामकर्म विशेषतः सः आदत्ते इति).
He, in whom, the soul of the saadhakaa-s,
who have taken to the Path of Renunciation, rests is निवृत्तात्मा। (निवृत्तानां निवृत्तिमार्गस्थितानां साधकानाम् आत्मा मनः यस्मिन् सः).
He, who is particularly concerned with those who have taken to the Path of Renunciation, is निवृत्तात्मा। (निवृत्तेषु निवृत्तिमार्गावलम्बिषु साधकेषु विषये आत्मा मनः यस्य सः).
VISHNU SAHASRANAAMA 112
230. संवृतः (Samvritah)
AS says: The veil of Avidyaa/Maayaa covers
Him.(आच्छादिकया अविद्यया संवृतत्वात् संवृतः).
Just as a cloud can veil our vision of the sun, so does Avidyaa, ignorance, conceal
Brahman from us.
PB says: He is concealed for the foolish, who are full of तमोगुण.(तामसानां तु मूढानां गूढत्वात्
संवृतः स्मृतः).
MC say: During the time of deluge, He is
enveloped in darkness and goes out of sight.(संव्रियते प्रलये इतरेषां दर्शनं यथा न स्यात् तथा
तमसा आच्छाद्यत इति संवृतः).
Like the sun behind the cloud, He is not
recognised by the foolish due to His
enveloping योगमाया।
(मेघांतर्हित आदित्यवत् योगमायावृतत्वेन मूढज्ञान अविषयत्वात् संवृतः).
He is concealed from the souls who are full of lust.(जीवस्थितेन कामेन तस्य ज्ञातो यथा
न भवति तथा संव्रियते आच्चाद्यत इति संवृतः)(गीता III-38).
He is perfectly(सम्) endowed with(वृतः)
auspicious attributes.(सम्यग्गुणैर्वृतः).
He is earnestly sought after by gods etc
as the ultimate fulfilment.(सम्यक् देवादिभिः
पुरुषार्थतया वृत इति संवृतः).
He is unstained and pure(सम्) and all seek to
‘obtain’ Him.(व्रियते सर्वैः उपादीयत इति वृतः).
VISHNU SAHASRANAAMA 113
231. सम्प्रमर्दनः (Sampramardanah).
AS says: By projecting His special manifestations like Rudra and Time, He completely pounds, pummels and wipes out( the undesirable elements in creation).
(सम्यक् प्रमर्दयति रुद्र कालाद्याभि: विभूतिभि: इति
सम्प्रमर्दनः).
PB says: With Vidyaa, He smothers and wipes out the forces of ‘darkness'(तमस्).
(तमसो विद्यया सम्यक् मर्दनात् सम्प्रमर्दनः).
MC say: At the time of प्रलय, He smothers out all.(सम्प्रमर्दयति प्रलये सर्वं संहरतीति सम्प्रमर्दनः).
He carries out this annihilation of mankind also through Yama(god of death) etc.
(यमादिभिःमनुष्यादीन् सम्प्रमर्दयति iti).
He is the slayer of demons(सम्यक् प्रमर्दयति
दैत्यान् इति).
232.अह:संवर्तक: (ahah samvartakah)
AS says: As the sun, He begins the day(अहः).(सम्यक् अह्नां प्रवर्तनात् सूर्यः अहः संवर्तकः).
PB says: The day here stands for Time and, it is He, who begins the cycle of Time, thus say the Vedaantins.(अहर्लक्षित कालस्य परिवृत्तेश्च
साधनम्। अह:संवर्तक इति प्राहुः वेदान्तपारगाः।।).
MC say: The days roll out properly because of Him.(अह्नां दिनानां सम्यक् प्रवर्तकः इति).
He does not let go(जहाति) His devotees, so He is अहः, He is the proper shelter and
support for the world, so He is संवर्तक:।
(न जहाति भक्तान् इति अहः। सम्यक् वर्तते जगदत्र इति
संवर्तक:। अह:श्चासौ संवर्तकश्चेति…)
He is not inferior or deficient in any respect, so He is अहः। He is full of auspicious attributes, so He is सम्। He activates one and all, so He is वर्तकः।
(अहीनत्वात्, न हीयत इति अहः। गुणपूर्णत्वेन समीचीनत्वात् सम्। वर्तयति सर्वं प्रवर्तयतीति वर्तक:)
VISHNU SAHASRANAAMA 114
233. वह्निः (Vahnih)(Fire)
AS says: As fire, He carries forward our
sacrificial offerings(हवि).(हविर्वहनात् वह्निः).
PB says: As space(desha), He upholds the
universe.(विश्वस्य देशरूपेण वहनात् वह्निरुच्यते).
MC say the same as AS, but, add the following:
He makes everyone and everything
move.(वहति प्रवर्तयति इति वह्निः, वह प्रापणे).
As the Tortoise, He upholds the universe.
(वहति कूर्मरूपेण ब्रह्माण्डं धारयतीति वह्नि:)
By being in every form, He bears all the objects.(प्रति प्रति स्थितैः रूपैः सर्वान् पदार्थान् प्रत्येकं
वहतीति वह्निः).
MC have rolled out many more meanings, but, they appear too fanciful and farfetched and I am, therefore, skipping them.
234. अनिलः (Anilah)
AS says: He is beginningless, so He is Anila.
He caanot be grasped, hence Anila. He has no specific place of residence, so too He is
Anila.(अनादित्वाद् अनादानाद् वा अननाद्वा अनिलः).
PB says: He brings about the uplift of bound souls etc.(बद्धादेः अननात् योऽसौ अनिलः परिकीर्तित:,
अन प्राणने).
MC say: He needs no shelter from others.
(न विद्यते स्वतोऽन्यत् निलयनं यस्य सः).(We say about Shiva that He is निराधार and निराश्रय in our शिव पूजन invocations).
He has none to inspire, activate or motivate
Him.(एलयतीति इलः प्रेरकः, इल प्रेरणे, न विद्यते इल: यस्य सः अनिलः).
He does not need the earth to shelter Him.
(न विद्यते इला आधारभूता भूमिः यस्य सः).
He is the prime mover and activator of all.
(अनति चेष्टते अनेन इति अनिल:).
In addition, MC say the same as AS above.
VISHNU SAHASRANAAMA 115
235. धरणीधरः (DharaNeedharah)
AS says: As Shesha(the primordial serpent) as also the elephants guarding the directions (दिग्गज) and the Boar(वराह), He upholds the earth.(शेष दिग्गज वराहादिरूपेण च धरणीं धत्त इति धरणीधरः).
PB says: The earth bears all beings and He
bears the earth.(भूतधात्र्याश्च धरणेः धारणात्
धरणीधरः).
MC say: He is cherishing Bhoo-devi.(धरतीति
धरः, धरण्याः भूदेव्याः धरः).
When the earth slipped from its axis (because of the demon Hiranyaaksha), He upheld it(by assuming the Boar अवतार).
(स्व कक्ष्यातः भ्रष्टाम् धरणीं भूमिं उद्धरतीति).
The ruling gods of the cosmic elements like Wind, who sustain the earth, are called धरण्यः। HE upholds them too.
(जगत् धरन्तीति धरण्य: वाय्वादिदेवताः। तासां धरः धरणीधरः).
…… …………..
AS means आचार्य Shankara, propagator of Advaita philosophy. He was born at Kaaladi in Kerala on 788 c.e. and passed away at Kedarnath on 820 c.e
PB means Paraashara Bhatta. He is an exponent of विशिष्टाद्वैत philosophy
propagated by श्री रामानुजाचार्य, who was born on 1017 c.e. at Sriperumbudur in Tamilnadu and who passed away on 1137 c.e. at Srirangam in Tamilnadu.
Parashara Bhatta(born in early 12th century at
Kooram, near Kanchipuram in Tamilnadu. The scholars are not agreed on the exact span of
his life) was a very young contemporary of Shri रामानुजाचार्य.
MC means Maadhwa Commentators, who owe
allegiance to the Dvaita philosophy propagated by श्री मध्वाचार्यः,who was born on 1238 c.e. at Paajaka near Udupi and who passed away at Udupi on 1317 c.e.
VISHNU SAHASRANAAMA 116
सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः।
सत्कर्ता सत्कृतः साधु: जह्नु: नारायणो नरः।।(11 Names)
236. सुप्रसादः (Suprasaadah)
AS says: His grace is unique and beautiful. He bestowed Moksha even upon those like the ungrateful Shishupaala who misbehaved with Him. (शोभनः प्रसादो यस्य अपकारवताम् अपि शिशुपालादीनां मोक्ष प्रदातृत्वात् इति सुप्रसादः).
PB says: His grace is the ultimate.(प्रसादपरमत्वात् च सुप्रसादः प्रकीर्तितः).
MC say the same as AS and add the following:
The serenity of mind of the saatvika-minded is due to Him.(शोभनः प्रसादः
सात्विकानां मनःप्रसादः यस्मात् सः).
प्रसाद means happiness also. It is from Him that the souls derive happiness.(प्रसादः सुखम्।
सुष्टु प्रसादः जीवात्मनाम् यस्मात् सः सुप्रसादः).
Supraaah mean the wise(ज्ञानिनः).HE leads them to Liberation.(सुप्राः ज्ञानपूर्णाः, विप्रवत्, प्रा पूरणे, तान् सादयति मुक्तिं प्रति गमयतीति सुप्रसादः).
He specially likes to dwell within the Enlightened.(सुप्रा: विप्राः ज्ञानिनः इति यावत्। तेषु सीदति विशेषतः सन्निहितो भवतीति सुप्रसादः).
Through the enlightened, He brings about
the destruction of ignorance.(सुप्रैः ज्ञानिभि: सादयति अज्ञानम् अवसादयति नाशयति इति सुप्रसादः).
He abides gracefully, exceedingly, in all things.(शोभनत्वात् सु। प्रकर्षेण सीदति सर्वपदार्थेषु
निषीदति इति प्रसादः। सुप्रसादः।)
Gods like Brahmaa etc are exceedingly full of knowledge and devotion. He wipes out even them during the प्रलय (final deluge and dissolution).(अतिशयेन ज्ञान भक्त्यादिभिः पूर्णाः सुप्रा:, ब्रह्मादयो देवाः, तानपि प्रलये सादयति नाशयति इति
सुप्रसादः।).
The semantic ingenuity of MC takes our breath away!
VISHNU SAHASRANAAMA 117
237. प्रसन्नात्मा (Prasannaatmaa)
AS says: The divine mind is not polluted by
रजोगुण and तमोगुण, so He is always cheerful.
(रजस्तमोभ्याम् अकलुषित आत्मा अन्तःकरणम् अस्येति
प्रसन्नात्मा). His nature is moist with compassion.(करुणार्द्र स्वभावाद् वा), so He is
cheerful. His nature exudes an aura of perpetual fulfilment of all desires(अवाप्त सर्व कामत्वाद् वा).(He is above desire because desire is a sign of incompleteness and imperfection).
PB says: He has fulfilled all desires, His mind
is free from desire and aversion, so He has a pleasant disposition. He also bestows on His devotees a satisfied mind.(अवाप्त सर्व कामत्वात् रागादिरहितं मनः। यस्यास्ति स प्रसन्नात्मा
चित्ततुष्टिप्रदो मनुः).
MC say the same as AS and add the following:
Ever cheerful, He imbibes the essence of the
offerings by devotees).(प्रसन्न: सन्नपि विषयाणां सारभागम् अत्तीति प्रसन्नात्मा).
The souls become cheerful by His grace.
(प्रसन्नाः आत्मानः जीवात्मानः यस्मात् सः प्रसन्नात्मा).
The liberated, ever cheerful enlightened
devotees look upon Him as their very soul
(आत्मा).(प्रसन्नानां प्राप्तचित्तप्रसादानां ज्ञानिनां नित्य प्रसन्नानां मुक्तानाम् आत्मा विशेषतः स्वामी).
He accepts(आदत्ते) those who are exceedingly(pra) distressed and depressed (सन्नाः).(प्रकृष्टत्वात् प्र, सन्ना: विषण्णाः जीवाः, तान् आदत्ते स्वीयतया स्वीकरोति इति प्रसन्नात्मा).
He is all-pervasive exceedingly.(प्रकर्षेण सन्नः गतः सर्वत्र व्याप्तः आत्मा स्वरूपं यस्य सः। गत्यर्थकात्
सदल् धातोः निष्पन्नः शब्दः सन्न इति).
VISHNU SAHASRANAAMA 118
238. विश्वधृक्(Vishvadhrik).
AS says: He upholds the universe.(विश्वं धृष्णोति इति विश्वधृक्।
PB does not have this name. He has विश्वसृट्
which means the Creator of the universe.
(विश्वं जगत् सृजति यो विश्वसृट् स प्रकीर्तितः).
MC say: He is fearless in this universe.
(विश्वस्मिन् धृष्णोति निर्भीतो भवति इति).(The demons take to their heels at His sight).
He is full of noble attributes, so He is विश्वः।
He is the upholder, so He is Dhrik. (विशन्ति
सर्वेगुणाः अस्मिन् इति विश्वः पूर्णः। धृष्णोतीति धृक्।
विश्वश्चासौ धृक् च विश्वधृक्).
He enters all as the inner monitor, so He is
Vishva. He is fearless, so He is Dhrik.(विशति
अन्तर्यामितया सर्वं प्रविशतीति विश्वः, धृष्णोति निर्भीतो भवतीति धृक्, विश्वस्चासौ धृक् च विश्वधृक्).
The liberated souls, full of noble attributes
commensurate with their deserts, are fearless because of Him.(विश्वाः स्वस्व योग्यतानुसारेण पूर्णा: मुक्तात्मान: धृष: निर्भीता: यस्मात्
स: विश्वधृक्).(God and the Guru give us the gift of अभय। अभयमुद्रा is their hallmark).
He moves everywhere in the universe.(विश्वस्मिन् धर्जति गच्छतीति विश्वधृक्, धृज गतौ).
He knows the universe.(विश्वं धर्जति जानाति इति
विश्वधृक्, धृज गतौ अवगतौ).(He is साक्षी to our
thought, speech and deeds – our विचार, उच्चार and आचार, the Bilvapatra triad).
VISHNU SAHASRANAAMA 119
239 विश्वभुक्(Vishvabhuk)
AS says: He ‘enjoys’, (भुक्), He experiences the universe. He takes care of the universe.(विश्वं भुङ्क्ते, विश्वं पालयतीति वा).
PB says the same as above. He takes the next name विभुः along with this and says:
(सृष्टं व्याप्य भुञ्जन् पालयन् विश्वभुग्विभुः) He pervades His creation, experiences it and
takes care of it.
MC say: He experiences everything in His
creation(विश्वं भुङ्क्त इति विश्वभुक्) and quote, in support, the Brahma Sootra(1-2-9) अत्ता चराचरग्रहणात्।
He experiences the universe, keeping intact
His fullness.(विश्वः पूर्णः सन्नेव भुङ्क्त इति विश्वभुक्).
He enters into the senses of the souls and, through them, experiences the universe.
(जीवानाम् इन्द्रियाणि विशतीति विश्वः, विश्वः सन् तत्तत्
इन्द्रियद्वारा भुङ्क्त इति विश्वभुक्).
He protects(भुनक्ति) the creation.
He protects the souls(जीवान्).
VISHNU SAHASRANAAMA 120
240.विभुः (Vibhuh)
AS says: He assumes many forms like
Hiranyagarbha etc.(हिरण्यगर्भादि रूपेण विविधं
भवतीति विभुः).
PB has already explained vide previous name. He takes Vibhu to mean all-pervasive.
MC say: As the Controller, He becomes many.(नियामकत्वेन विविधभवनात्).
He is very capable and powerful.(समर्थत्वात्
विभुः).
He is all-pervasive(व्यापकत्वात् विभुः).
He is full of splendour.(वि भवतीति वैभवयुक्तो
भवतीति विभुः).
He is unique, so He is Vibhu(विलक्षणतया
भवतीति विभुः).
He has a special auspiciousness(विशिष्टमङ्गल
स्वरूपत्वात् विभुः).
भव means origin. He has no(वि विगतः) origin
(bhava), so He is विभवः। विभव is same as विभु।
(भवः उत्पत्तिः, विगतः भवः यस्मात् सः विभवः, विभव एव
विभुः).
VISHNU SAHASRANAAMA 121
241. सत्कर्ता (Satkartaa)
AS says: He gives respect, He worships, so He is Satkartaa.(सत्करोति पूजयति इति सत्कर्ता).
As Raama, KrishNa etc, He never defaulted in this respect. He set an example in adoring the elders. He respected them. The lives of Rama and KrishNa were models of satkaarya, exemplary good work
PB says:He is Satkartaa because He reveres
the good and the righteous.(सत्कर्ता च स विज्ञेयः
सज्जन प्रतिपूजकः).
MC say: Noble deeds are performed by Him.(सतां समीचीन कर्मणां कर्ता सत्कर्ता).
He ensures yoga-kshema etc of the good and the righteous.(सतां योग क्षेमादिवहनात् सत्कर्ता).
He is the creator of the universe.(सतः प्रपञ्चस्य कर्ता).
He is the origin of life.(सत् सत्वं जीवनं करोतीति
सत्कर्ता).
242.सत्कृतः(Satkritah)
AS says: He is worshipped by even those
who received His worship.(पूजितैरपि पूजितः सत्कृतः).
PB says: He is worshipped by the good and
the righteous.(अर्चादिभिः सज्जनैः यः पूजितः
सत्कृतः स्मृतः).
MC say: He is worshipped by all(सर्वैरपि पूजित
इति सत्कृतः).
He is revered by the good and the righteous.(सद्भिः आदृतत्वात् सत्कृतः).
He does what is true.(सत् सत्यं कृतं कर्म यस्य स
सत्कृतः).
Praiseworthy deeds have been performed by Him.(सन्ति प्रशस्त कर्माणि कृतानि येन सः सत्कृतः).
MC have given many more interpretations,
but, I have to be selective.
VISHNU SAHASRANAAMA 122
243. साधुः (Saadhuh)
AS says: His actions are always righteous.
(न्यायप्रवृत्ततया साधुः).
PB says: He serves as a charioteer(of Arjuna), an emissary(of PaaNDavaas) etc(सेवां सारथ्य दूत्याद्यां साधुः साधयतीति सः). Service is His motto.
He does not belittle any service as lowly and
menial. Krishna’s life itself illustrates His गीता.
MC say: He is to be considered as the essence ( of our life).(सारत्वेन धार्यः अवधार्यः इति
यावत् साधुः).(असारे खलु संसारे सारात् सारतरो हरिः).
Being blemishless, He looks graceful.(निर्दोषत्व प्रयुक्त शोभनत्वात् साधुः).
He accomplishes everything.(साध्नोति सर्वम्
इति साधुः, साध संसिद्धौ).
He accomplishes work for others.(साध्नोति
परकार्यमिति साधुः).
MC also give meanings given by AS and PB.
VISHNU SAHASRANAAMA 123
244. जह्नुः (Jahnuh)
AS says: At the time of dissolution(pralaya)
He wipes out(अपह्नुते) all beings(जनान्), so He
is Jahnuh(जनान् सम्हारसमये अपह्नुते अपनयतीति
जह्नुः).He gives up the ignorant(जहाति अविदुषः
इति जह्नुः). He leads the devotees to the
highest seat of blessedness(भक्तान् नयति
परमपदम् इति वा).
PB says; He hides His glory from the
non-devotees(अभक्तेषु आत्ममाहात्म्यं निह्नुते
जह्नुरुच्यते).
MC say: He casts aside blemishes always
(of those who have surrendered to Him).
(जहाति नित्यं दोषान् दूरत एव त्यजति इति जह्नुः).
He abandons the wicked and the vicious.
(दुष्टान् जहातीति जह्नुः).
He conceals Himself from those who are
ignorant.(ज्ञानिभिन्नेषु स्वात्मानं अपह्नुत इति जह्नुः).
From non-devotees He conceals His glory
(अभक्तेषु आत्ममाहात्म्यम् अपह्नुत इति जह्नु:).
For the seekers of ज्ञान, He casts aside the veil of माया (प्रकृति).(ज्ञानिनां कृते परमाच्छादिकां
प्रकृतिं जहाति त्यजति इति जह्नुः).
He intimidates (those hostile to Him) by just
hissing ‘hum'(जनं हुं करोति इति जह्नुः).
VISHNU SAHASRANAAMA 124
245. नारायण:(NaaraayaNah)
AS says: By नर is meant Atman; आकाश etc that emanated from the Self are called नार, the effects. He, as the Cause, pervades these effects, as if they were His abodes
(अयन), hence He is called नारायण।
नर आत्मा, ततो जातानि आकाशादीनि नाराणि कार्याणि, तानि अयं कारणात्मना व्याप्नोति, अतश्च तानि अयनम्
अस्येति नारायणः।)
PB says: He is called नारायण because He is
all-pervasive, both within and without.
(अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्मृतः).
MC say: Defects and vices are called अराः।
No defects, नाराः; i.e. virtues, गुणाः। Abode (अयन) of these virtues is नारायणः।
(अराः दोषाः तद्विरुद्धत्वात् नारा: गुणाः तेषाम् अयनः
नारायणः।)
He is attainable by virtues.(नारैः सह ईयत
इति नारायणः।).
नार means knowledge(ज्ञान). He is attained by
Knowledge, so He is नारायण। (नारं ज्ञानं, तेन नारेण
ईयत इति नारायण:).
They, the liberated, are beyond destruction. Their group is called नार, by whom He is ever
attained, so He is नारायण।
(न रीयन्ते इति नराः मुक्ताः, तेषां समुदायो नारः, तेन ईयत
इति नारायणः।)(रीँङ् स्रवणे).
During deluge, His abode is water.
(नाराः आपः अयनं निवास स्थानं प्रलये अस्य इति नारायणः).
He is the support and shelter of mankind.
(नराणां सङ्घाः नारा: तेषाम् अयनं नारायणः)
Mankind is His residence.(नारा: अयनम् यस्य सः
नारायणः).He resides in one and all as the inner monitor, अन्तर्यामि).
The moving and unmoving creation is नार.
He is its support and shelter.(चराचर जगत् सर्वं
नारमित्यभिधीयते, तस्य आध्रियमाणत्वात् नारायणः।).
The whole moving and unmoving creation has issued forth from Him.(नारस्य चराचरजगतः
अयनं बहिरागमनम् अस्मात् इति नारायणः।)
He is the goal and destination of mankind.
(नारस्य अयनं गतिः इति नारायणः).
The flawless Vedaas are नाराः, He is their abode.(निर्दुष्टाः वेदाः नाराः, तेषाम् अयनम्).
He is known from the Vedaas(नारै: वेदैः ईयते
ज्ञायत इति नारायणः।)
Shri Shrinivasa Teertha has written a book entitled नारायणपदस्य अर्थ: to interpret this name and he has given 72 (द्वि सप्तति) meanings!
VISHNU SAHASRANAAMA 125
246. नरः (Narah)
AS says: He leads(नयति) us, so God is called नर:। (नयतीति नरः प्रोक्तः परमात्मा सनातनः).
PB says: He has no(न) wear and tear(र:), so He is नर:। (रः क्षयो यस्य नास्ति स नरः समुदाहृतः).
MC say: He suffers no wear and tear, suffers no harm whatsoever, so He is नरः।
(न रीयते क्षीयते न रिष्यति न नश्यतीति वा नरः, रीङ् क्षये, रिष हिंसायाम्).
He inspires souls of different natures to do their respective work.(नृणाति नानास्वभावान्
जीवान् नयति प्रेरयति इति नरः, नृ नये).
He leads the souls to attain their respective
कर्मफल। (नृणाति तत् तत् कर्मानुगुणं तत्फलं नयति
प्रापयति इति यावत् नरः, नृ नये).
Everything is put to an end by Him(during
pralaya).(सर्वं नीयते रीयते येन सः).
He puts an end to all afflictions indicated by
the negative न-कार.(नकारवाच्य क्लेशादि क्षयात् नरः).
असंख्येयो अप्रमेयात्मा विशिष्टः शिष्टकृत् शुचिः।
सिद्धार्थ: सिद्धसंकल्प: सिद्धिदः सिद्धिसाधनः।।(9 Names).
247. असंख्येयः (Asankhyeyah)
AS says: He is beyond enumeration in respect of names and forms.(यस्मिन् संख्या
नामरूपभेदादि: न विद्यत इति असङ्ख्येयः).
PB says: Countless human beings are in Him.(अगण्य नरसङ्घो यः सः असङ्ख्येय: प्रकीर्तितः).
Mankind lives, moves and has its being in
Him.)
MC say: His attributes, deeds, forms,
incarnations etc are countless.(भगवतः गुण कर्म रूपजन्मादयः असंख्याः).
He is beyond complete and adequate
description.(सङ्ख्यातुं सम्यक् प्रकथयितुं न शक्यः, ख्या प्रकथने).
He is worthy of being known and attained by innumerable souls.(असंख्यैः जीवात्मभिः ईयः
ज्ञेयः प्राप्यः वा, इण् गतौ).
VISHNU SAHASRANAAMA 126
248. अप्रमेयात्मा (Aprameyaatmaa)
AS says: His nature is immeasurable.
(अप्रमेय आत्मा स्वरूपम् अस्येति अप्रमेयात्मा).
PB says: He pervades all, within and without
and immeasurable and countless are His special manifestations.(अप्रमेयाः असंख्येयाः तस्य विभूतयः, व्यापनात् बहिरन्ततः).
MC say: Full and complete knowledge of Him is not possible.(प्रकर्षेण समग्रतया मातुं ज्ञातुं
योग्यः न भवतीति अप्रमेयात्मा।
His Self, mind or intellect – all these are
immeasurable.(अप्रमेयः आत्मा मनः बुद्धिर्वा यस्य सः
अप्रमेयात्मा।)
249. विशिष्टः (Vishishtah)
AS says: He excels all.(अतीशेते सर्वम् अतो विशिष्टः). He is incomparable and superb.
PB says: He is unique and expects nothing.
(विलक्षणो विशिष्टो यॊ सर्वान् तान् अनपेक्ष: सः).
MC say the same as AS and add:
He is known by special means such as the scriptures.(आगमैः विशिष्टतया विलक्षणतया ज्ञेयः).
Exalted beings like Brahma etc, too, obey Him.(विशिष्टानां ब्रह्मादीनामपि शिष्टं शासनम् आदेशः
यस्मात् सः).
Vedaas are unique and they specially expound all about God. These Vedaas are
from Him.(विशेषेण भगवत् प्रतिपादकतया विशिष्टाः
वेदाः, ते यस्मात् सः विशिष्टः).
He is specially praised (in Vedaas, Puraanaas etc)(विशेषेण शिष्टः स्तुतः विशिष्टः).He is the King of kings, so naturally He is invoked more in hymns etc.compared to mere mortals
Brahmaa etc are special because of Him.
(विशिष्टाः ब्रह्मादयः यस्मात् सः). Their special status
as divinities is due to Him.
VISHNU SAHASRANAAMA 127
250. शिष्टकृत् (Shishtakrit)
AS says: He governs us.(शिष्टं शासनं तत् करोतीति
शिष्टकृत्).
PB says: He promotes the welfare of devotees.(भक्तेभ्यः कल्याणप्रदः).
MC say: He is the one and only Ruler, there is no second.(एकः शास्ता, न द्वितीयोऽस्ति शास्ता).
He makes us good and righteous.(शिष्टान् करोतीति शिष्टकृत्).
He confers Mukti on those who are good and righteous.(शिष्टानां सद्गतिकर्ता).
He metes out punishment(where it is due).
(शिष्टं शासनं दण्डनमिति यावत्, करोतीति शिष्टकृत्).
He is the Guru.(शिष्टं उपदिष्टम् उपदेशमिति यावत्, करोतीति शिष्टकृत्).(Shri KrishNa is a शिष्टकृत्).
251. शुचिः (Shuchih)
AS says: He is stainless.(निरञ्जनः शुचिः).
PB says: He is very luminous without any support.(अनाधेय महादीप्तिः शुचिः).A lamp requires a stand, a support; but, He is in no need of support.
MC say: He illumines the world with the radiant sun.(शोचयति सूर्यस्य तेजसा जगत् प्रकाशयतीति शुचि, शुच दीप्तौ इति धातुः प्राचीनानां सम्मतः).
As Veda Vyaasa etc, He illumines the purport of the scriptures.(वेदव्यासादिरूपैः
शास्त्रार्थं शोचयति प्रकाशयतीति शुचिः).
Before His devotees, He lights up His form.
(स्वभक्तानां अग्रतः स्व स्वरूपं शोचयति प्रकाशयति इति
शुचिः).(He gives vision, दर्शन, to the devotees.)
As Raama and KrishNa, He displayed grief,
but, it was just acting (as in a drama).
(रामकृष्णाद्यवतारेषु नटनार्थं शोचतीति शुचिः).
He makes the wicked and the vicious come to grief.(दुर्जनाः शोचन्ति अनेन इति)(शूच शोके).
VISHNU SAHASRANAAMA 128
252. सिद्धार्थ:(Siddhaarthah)
AS says: Divine wish is (always) fulfilled.
(सिद्धो निर्वृत्तः अर्थ्यमानो अर्थो अस्य इति सिद्धार्थः).
PB says: All His wishes have been fulfilled.
He has attained all desires.(सिद्धाः प्राप्ताः यस्य
सर्वे ह्यर्थाः सिद्धार्थ ईरितः। अवाप्तसर्वकामो वा सिद्धार्थ
इति कथ्यते।।) No doubt, His desires will be for the welfare of His creation. We cannot associate
God with desire in the narrow selfish way of mere mortals.
MC say: His purpose is fulfilled by Himself.
(सिद्धः स्वतः निष्पन्नः अर्थः प्रयोजनः यस्य सः).He needs none else to accomplish His goal.
(He is आप्तकाम, He is पूर्णकामः)
He is the goal of the accomplished achievers.(सिद्धानाम् अर्थः सिद्धार्थः).
He receives prayer from even the accomplished.(सिद्धैरपि अर्थ्यते प्रार्थ्यत इति सिद्धार्थः).
He is the wellknown purport of the Vedaas and the scriptures. He is prayed to, by all.(सिद्ध: वेदेषु शास्त्रेषु च प्रसिद्धः, अर्थ्यते सर्वैः प्रार्थ्यत इति अर्थः, सिद्धश्चासौ अर्थश्च इति सिद्धार्थः).
He is the ‘wealth’ of the siddhhas (accomplished achievers, realised souls).
(सिद्धानाम् अर्थो धनरूपः).
253. सिद्धसंकल्प:(Siddhasankalpah)
AS says: His resolve is fruitful.(सिद्धो निष्पन्नः
सङ्कल्पः अस्य इति).
PB says: He is Satyasankalpa.
MC say: His wish or resolve comes true on its own.(सिद्धः स्वतः निष्पन्नः सङ्कल्पः मानसव्यापारः
यस्य सः).
The other meanings given by them are same as given for no.252. The only change is that they have substituted अर्थ with सङ्कल्प in their
narration.
VISHNU SAHASRANAAMA 129
254. सिद्धिदः (Siddhidah)
AS says: He bestows fruits to the performers in proportion to their deserts. (सिद्धिं फलं कर्तृभ्यः स्वाधिकारानुरूपतो ददातीति सिद्धिदः).
PB says: He confers miraculous powers like the eight siddhis(aNimaa etc) upon the
saadhakaas.(सिद्धिद: साधकेभ्यो यो हि
अणिमाद्यष्टसिद्धिदः).
MC say the same as AS and PB, and add:
He grants the attainment called Moksha.
(सिद्धिं मोक्षं ददातीति सिद्धिदः).
He grants ज्ञान (ज्ञानं ददातीति सिद्धिदः). सिद्धिशब्दस्य
ज्ञानार्थकत्वम्।
He ensures that the evil-minded don’t
succeed in their nefarious designs.(दुर्जनानां सिद्धिं क्रियानिष्पत्तिं फलनिष्पत्तिं वा द्यति खंडयतीति
सिद्धिदः, दो अवखंडने).
To the ineligible and unworthy, He deprives
them of ज्ञान and मोक्ष..(अयोग्यानां कृते सिद्धिं ज्ञानं
मोक्षं वा द्यति खंडयतीति निराकरोतीति यावत्, सिद्धिदः).
255. सिद्धिसाधन:(Siddhisaadhanah)
AS says: He is the means to the end called
siddhi(attainment).(सिद्धेः क्रियायाः साधकत्वात्
सिद्धिसाधन:). He is the Path, He is the Goal. He
is the उपाय and He is the उपेय as well.
PB says: He is the cause of Siddhi (attainment, accomplishment, fulfilment)
(सिद्धेश्चापि हेतुत्वात् सिद्धिसाधन ईरितः).
MC say: He is the cause of attainment of
ज्ञान and मोक्ष.(सिद्धिं ज्ञानं मोक्षं साधयतीति सिद्धिसाधन:)(अज्ञानां ज्ञानदो विष्णुः ज्ञानिनां मोक्षदश्च सः)
VISHNU SAHASRANAAMA 130
वृषाही वृषभो विष्णु: वृषपर्वा वृषोदरः।
वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः।।(9 names).
256. वृषाही (Vrishaahee)
AS says: Vrisha(bull) is Dharma. Ahah (अह:) is day.The day we turn to the Lord is, indeed,
the day worth celebrating in our life. The
day symbolises light. God-remembrance
brightens our day. (वृषो धर्मः पुण्यं, तदेव अहः प्रकाश साधर्म्ययात्).
Nandi, the bull, is the vehicle of Shiva. This means we can attain Him only through pursuit of Dharma. During Chitrapura Rathotsava, the
Dhwaja hoisted(आरोहण) carries Nandi on one
side and Lord Bhavanishankar on the other.
Hoisting the Nandi above, means we have to make Dharma our high priority. There should be आरोहण of moral and spiritual values. Then we will experience an up(उत्) surge (सव) of joy and contentment and our life will soon turn into a festival of joy. The chariot(रथ) Is our body-mind complex(शरीरं रथ उच्यते – Yama
to Nachiketa in Kathopanishad). This is the
symbolism of our Chitrapura Rathotsava, which takes place on Chaitra PoorNimaa. The Ordination of our Second Sadguru Shrimat Shankarashram Swamiji-I (whose HoDi Samaadhi is in Shirali) also took place on Chaitra PoorNimaa(ref.page 49 of Volume 1 of Poojya Arur Umabai’s Shree CGP Charitra).
Maybe Pujya Swami Krishnashram chose Chaitra PoorNimaa for Rathotsava for this very
reason.
Has not a Vrisha figured prominently in our
Gurujyoti Yaatraa? Can we forget our beloved
Raam(alas, he is no more!) who was in the
forefront and, to whom, our beloved Sadguru
offered grateful salutations at the end of the
historic पदयात्रा?
PB says: Vrisha is Dharma. Dharma is like day(अहः)(अधर्म is night). VishNu is the day
called Dharma.When we are in Adharma, it
is as though we are enveloped by the darkness of night.(वृषरूपं धर्मरूपं अहः अस्य इति
वृषाही).
MC say: Vrisha is Dharma. Ahah has several
meanings like jnaana, puNya, bala, light etc.
HE is all these, so He is Vrishaahee.
(वृषः धर्मः, अहः ज्ञानं, पुण्यं, बलं, प्रकाशः, सः अस्य अस्तीति वृषाही).
He regulates the knowledge of Dharma, such as Veda etc.
(वृषस्य धर्मस्य अहः ज्ञानं वेदादिः नियम्यतया अस्य अस्तीति वृषाही).
He killed the demon called Vrishabha.
(वृषं वृषभासुरं आ सम्यक् हिनस्तीति वृषाही) As
KrishNa, VishNu killed a demon called
Vrishabha sent to Gokula by the wicked
Kamsa.)
He is the embodiment of Dharma and, as such, is inferior to none.(धर्मस्य भगवदधीनत्वात्
भगवान् वृषः, धर्मस्वामी इति यावत्, न हीयते हीनो न
भवतीति अही, वृषश्चासौ अही च वृषाही).
He is all-pervasive as Dharma.(वृषेण धर्मेण
अह्यते व्याप्नोतीति वृषाही).
VISHNU SAHASRANAAMA 131
257. वृषभः (Vrishabhah)
AS says: He showers (वर्षति) upon the devotees all that they wish for. (वर्षत्येष भक्तेभ्य: कामानिति).
PB says: He always showers nectar upon the devotees marching towards Him and rids them of all fear.(अभिगच्छत् भक्तजनान् सुधावर्षणतोऽन्वहम्। Okवृषभश्च समाख्यातः सिञ्चन् भयहरो मनुः।।).
MC say: He brings about rainfall.(वर्षतीति वृषभः, वृषु सेचने)(गीता IX-19 अहं वर्षं निगृह्णामि
उत्सृजामि च).
He showers upon the devotees all that they
wish for.(वर्षति भक्ताभिष्टान् इति).
He is the Supremo.(वृषभः श्रेष्ठ: इति विश्वकोश:, the lexicon called Vishva).
In the bull, He resides assuming the form of the bull.(वृषभेषु वृषभाकारेण वर्तमानः).
He rains and delights.(वर्षति भातीति च वृषभः, भा
आह्लादने).
He is the Supremo and He is independent.
(श्रेष्टत्वात् वृषः, भाति स्वतन्त्रो वर्तत इति भः, भा स्वातन्त्र्ये,
वृषश्चासौ भश्च वृषभ).
He expounds Dharma.(वृषं धर्मं भाति कथयति इति
वृषभ:, भा कथने).
He is knowledgeable about Dharma.(वृषस्य
धर्मस्य भा ज्ञानं यस्य सः, भा ज्ञाने).
He, from whom, one gets knowledge about
Dharma.(वृषस्य धर्मस्य भा ज्ञानं यस्मात् सः).
VISHNU SAHASRANAAMA 132
258. विष्णुः (VishNuh)
AS says: Vyaasa takes the name VishNu to
mean all-pervasive.(विष्णुर्विक्रमणात् इति व्यासोक्तेः).
PB says: Nothing is without Him, He is all-pervasive.(विष्णु: स्यात् अविनाभावात् व्याप्य व्यापक भावतः).
MC say: He encircles all.(सर्वं वेवेष्टि व्याप्नोति इति)
He envelopes all.(सर्वं व्याप्नोति इति)(विषल् व्याप्तौ).
He enters all(सर्वं विशतीति विष्णुः, विश प्रवेशने).
He looks radiant(वेति शोभते इति विष्णुः, वी कान्तौ).
He is on the move(वेति क्रमते इति विष्णुः, वी गतौ).
He gives rise to the world(वेति जगत् प्रजनयतीति
विष्णुः, वी प्रजने).
He flings aside the wicked(वेति दुष्टान् अस्यतीति
विष्णुः, वी असने).
During pralaya, He ‘eats up’ all(वेति प्रलये सर्वं
खादतीति विष्णुः, वी खादने).
He gives some thing special to devotees(विशेषेण सनोति ददाति भक्ताय अभीष्टम् इति
विष्णुः, षणु दाने).
He is devoid of restlessness(विगतः स्नुः प्रस्रवणम्
यस्मादिति, ष्णु प्रस्रवणे).
All auspicious attributes enter Him(विशन्ति
कल्याण गुणाः अस्मिन् इति विष्णुः, विश प्रवेशने).
VISHNU SAHASRANAAMA 133
259. वृषपर्वा (Vrishaparvaa)
AS says: For aspirants who wish to reach the summit(of Self-Realisation), the various modalities of Dharma are like steps.(वृषरूपाणि सोपानपर्वाणि आहुः परं धाम आरुरुक्षो्: इति
अतो वृषपर्वा।). Yajnavalkya says that Self-Realisation is our highest Dharma and श्रवण, मनन and निदिध्यासन are the steps thereto.
PB says: The VarNa and Aashrama duties are like steps to reach Him.(वृषा: वर्णाश्रमा धर्माः
पर्वाण्यारोहणे तु ते। यस्य सन्ति सदा सोऽयं वृषपर्वा
प्रकीर्तितः।।)
MC say: He is Himself the fulfilment of Dharma(वृषं धर्मं पर्वति पूरयतीति वृषपर्वा, पर्व पूरणे).
He has major festivals devoted to Him.(वृषाणि श्रेष्ठानि पर्वाणि उत्सवाः यस्य सः).
Major festivals take place by His grace.(वृषाणि
श्रेष्ठानि पर्वाणि उत्सवाः यस्मात् सः).
He showers His devotees with knowledge, joy etc, so He is Vrisha; He fills up His devotees with noble qualities, so He is Parvaa.(वर्षति भक्तेषु ज्ञानानन्दादीन् सिञ्चतीति
वृषः। पर्वति भक्तान् कल्याण गुणैः पूरयतीति पर्वा। वृषश्चासौ पर्वा च वृषपर्वा।).
The five major tithis, refered to as पञ्चपर्व, are His.(पञ्चपर्वाणि अमावास्यादीनि यस्यासौ). They
are conducive to पुण्य।(वृषः पुण्यं तत्साधनानि
पञ्चपर्वाणि).Chaturdashi, Ashtami, Amavasya, PoorNima,Sankraanti are five
Parva according to one version(चतुर्दशी अष्टमी
चैव अमावास्याऽथ पूर्णिमा। पर्वाण्येतानि राजेन्द्र रविसंक्रान्तिरेव च।।).
All the holy pilgrimage spots are like the knots of Dharma because of Him.(वृषस्य धर्मस्य सर्वाणि पर्वाणि ग्रन्थिस्थानीयानि पुण्यक्षेत्रादीनि यस्मात् सः).
VISHNU SAHASRANAAMA 134
260. वृषोदरः (Vrishodarah).
AS says: It is as if His belly is raining living beings from it continuously like a rainfall.(प्रजा वर्षतीव उदरम् अस्य इति).As if the entire creation is in His belly.
PB says: He accepts the worship and
offerings made religiously by devotees and
cherishes them, as it were, in His belly.
(भक्तैः उपाहृतां पूजां उपहारान् च धर्मतः। कृत्वोदरे यो
जयति स वृषोदरः उच्यते।।)
MC say: He is the Supreme, so Vrisha. All faults and blemishes (अराः) have gone away
(उद्गताः), so He is Udara.(श्रेष्टत्वात् वृषः, उद्गता: अराः दोषाः यस्मात् सः उदरः).
Gangaa is the holy water(वृषोदम्). He revels
in it(रमते).(वृषोदं गङ्गोदकम्, तस्मिन् रमते).
वृष is Dharma(वृषो हि भगवान् धर्मः). He gives us rainfall (उदकं राति ददाति, वर्षति, इति उदरः).
261. वर्धनः (Vardhanah)
AS says: He fosters us and makes us grow up.
(वर्धयतीति वर्धनः).
PB says: He fosters His devotees like a mother.(मातृवत् भक्तान् वर्धयति इति वर्धनः).
MC say: He makes the Saatvik-minded grow spiritually.(सात्विकान् एधयति वर्धयति इति).
He annihilates the demons.(दैत्यानां छेदनात् वर्धनः, वर्ध छेदन पूरणयोः).
He makes even simple offerings like a leaf, a flower, a fruit etc by devotees to yield merit.(वर्धयति भक्तैः दत्तं पत्र पुष्प फलादिकम् इति वर्धनः).
VISHNU SAHASRANAAMA 135
262. वर्धमानः (Vardhamaanah)
AS says: He grows by assuming the form of the world.(प्रपञ्चरूपेण वर्धत इति वर्धमानः).”I am alone, let Me be many” – thus He thought, says the Upanishad. The scientists speak of ‘expanding’ universe.
PB says: He fosters His devotees and, at the same time, keeps growing too.(वर्धयन् भक्तान् स्वयमपि वर्धत इति वर्धमान:).The love and devotion lavished at His Lotus Feet keeps
growing by leaps and bounds.
MC say: He is perpetually full(सदा पूर्णः).(Aum
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते..).
From a mundane point of view, He is shown
‘growing’ in His incarnations.(लोक दृष्ट्या अवतारेषु वर्धत इति वर्धमानः). Like mere mortals like us, Rama and Krishna, too, passed through the stages like birth, infancy, youth etc.
He is everywhere(सर्वत्र वर्तत इति वर्धमानः सर्वगतिः).
He wipes out the faults in eligible souls and fills them up with attributes like knowledge, devotion etc and cherishes them respectfully.(योग्यजीवात्मनां दोषान् छिन्दति, तान्
ज्ञानभक्त्यादिगुणैः पूरयति वा इति, तान् मानयति च, वर्ध छेद पूरणयोः).
The Sadguru-s ‘cut off’ ignorance (of pupils) and fill them with knowledge. So, they are वर्धाः, He holds them in respect(मान) too.(वर्धयन्ति छिन्दन्ति अज्ञानम् इति पूरयन्ति ज्ञानमिति वा वर्धा: गुरवः, तान् मानयति च इति वर्धमानः)
VISHNU SAHASRANAAMA 136
263. विविक्तः (Viviktah)
AS says: Though He appears to ‘grow’ as the world, He, yet, remains distinct.(इत्थं वर्धमानोऽपि पृथगेव तिष्ठति इति विविक्तः).
PB says: He is transcendental, hence distinct.(लोकोत्तरत्वात् विविक्तः). He is not only
immanent, but, transcendental too. As the
Purusha Sookta says, His one quarter is the universe, but, three quarters are above.
(पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि).
MC say: He is distinct and separate from all
(वेवेक्ति सर्वस्मात् पृथक् भवति इति विविक्तः, विजिर्
पृथग्भावे).
He is ever-pure.(विविक्तौ पूत विजनौ, अमरकोश).
He is the embodiment of Viveka, discrimination(विविक्त पूत विवेकिषु, says मेदिनी
lexicon(शब्दकोश).
264. श्रुतिसागरः (Shrutisaagarah)
AS says: He is the ocean of Vedic texts.
(श्रुतयः सागर इव अत्र निधीयन्त इति श्रुतिसागरः)
PB says: Like ocean to the rivers, He is the
goal for all the Vedic texts.(नदीनां सागर इव
श्रुतीनां अवसानत्वात् श्रुतिसागरः).
MC say: The ocean called Vedaas is His.
(श्रुतिलक्षणः सागरो यस्य इति).
He imparts Vedaas(to Brahmaa etc) and keeps reciting them.(श्रुतिं वेदं सनोतीति श्रुतिस:, आ सम्यक्, गृणातीति शब्दं करोतीति गरः, श्रुतिसश्चासौ आगरश्च श्रुतिसागरः).
Shruti also means stuti(hymn, prayer).
He is like ocean to all hymns and salutations. (श्रुतिः श्रवणम्, गुणानां श्रवणं स्तुतिरिति
यावत्, श्रुतीनां सागर इव)(आकाशात् पतितं तोयं यथा गच्छति सागरम्। सर्वदेव नमस्कारः केशवं प्रतिगच्छति।।).
VISHNU SAHASRANAAMA 137
सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः।
नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः।।(10Names)
265. सुभुजः (Subhujah)
AS says: He has beautiful shoulders, poised for protection of the world.(शोभनाः भुजाः जगद्
रक्षाकरा अस्येति सुभुज:).
PB says: His handsome shoulders protect those who have surrendered to Him.(प्रपन्नभरधुर्यः शोभन भुजः सुभुज:).
MC say: He has perfect enjoyments.(सुष्टु
भुङ्क्त इति सुभुज:).
He ‘gives birth’ to the world, so He is सुः, at the time of dissolution, He ‘eats up’ the world, so He is भुजः। (सवति सृष्टिकाले जगत् प्रसूत
इति सुः। षु प्रसव ऐश्वर्ययो:। भुङ्क्ते प्रलयकाले जगत्
भक्षयतीति भुजः। सुश्चासौ भुजश्च सुभुज:).
He takes care of the world very well.(सुष्टु
भुनक्ति जगत् पालयतीति सुभुज:, भुज पालन अभ्यवहारयोः।).
He is the Lord, so He is सुः, षु प्रसव ऐश्वर्ययोः,
He takes care and protects all, so He is भुजः।
(सवति ईश्वरो भवतीति सुः, भुनक्ति सर्वं पालयतीति भुजः, सुश्चासौ भुजश्चासौ सुभुज:).
He makes us enjoy.(सु सुखं भोजयतीति सुभुज:).
(गीता XIII-21 पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते).
The learned and the wise are called सुभुज, in them He reveals Himself.(सुष्टु भवन्तीति सुभुज:
ज्ञानिनः, तेषु जायते अभिव्यज्यत इति सुभुज:).
With demons, He becomes crooked.(असुरेषु
सुष्टु भुजति कुटिलो भवतीति सुभुज:, भुज कौटिल्ये).
VISHNU SAHASRANAAMA 138
266. दुर्धरः (Durdharah)
AS says: He upholds world-sustaining cosmic elements like earth etc which cannot be upheld by any others. So too, none can uphold Him. Spiritual aspirants find it difficult to ‘hold’ Him in the heart during their meditation.(पृथिव्यादीनि अपि लोकधारकाणि अन्यैः धारयितुम् अशक्यानि धारयन् न केनचिद् धारयितुं शक्य इति दुर्धर:। दु:खेन ध्यानसमये मुमुक्षुभिः: हृदये धारयत इति वा दुर्धर:).
PB says: His speed caanot be stalled by others.(When He swoops down on demons
with lightning speed, they are powerless !).
(परैः दुर्वारवेगो यः दुर्धर: स च कथ्यते).
MC say: He upholds Prakriti, but, He has no
support.(आधारः प्रकृतेः विष्णुः नाधारस्तु हरेः क्वचित्).
267. वाग्मी (Vaagmee)(Eloquent speaker)
AS says: The Veda has emanated from Him, so He is Vaagmee!(यतो नि:सृता ब्रह्ममयी वाक्
तस्माद् वाग्मी).
PB says: His speech manifested as Veda. He
speaks what is pleasant and good.(वेदलक्षण
वक्तृत्वात् वाग्मी प्रियहितोक्तितः).
MC say: His speech is excellent(प्रशस्ता वाक् अस्य इति).
MC quote from Ramayana and Bhagavata
verses extolling Rama and KrishNa as masters of sweet and truthful speech.
VISHNU SAHASRANAAMA 139
268. महेन्द्रः (Mahendra)
AS says: He is the Lord of the lords.(महान् च असौ इन्द्रश्च इति महेन्द्रः। ईश्वराणम् अपि ईश्वरः।).
PB says: He is called Mahendra because of His boundless splendour and excellence.(परमैश्वर्यवत्वेन महेन्द्र इति शब्द्यते, इदि परमैश्वर्ये).
MC say: He is full of lustre, He is most exalted, adorable and has boundless ‘wealth'(excellences)..(महान् तेजस्वी, उत्तमः, पूज्यो वा। इन्दति परमेश्वरो भवति इति इन्द्रः परमैश्वर्यशाली, इदि
परमैश्वर्ये).
He, because of whom, Indra is great.(महान् इन्द्रः
यस्मात् सः).
He is the presiding deity for all Festivals.(महानाम् उत्सवानाम् इंद्रः स्वामी महेन्द्रः)(मह उद्भव उत्सव: इति अमरकोशे).
269. वसुदः (Vasudah)
AS says: He gives wealth, so He is वसुदः।
(वसु धनं ददातीति वसुद:).
PB says: He gives wealth to those who seek it.
(वसुदो धनदानात् च धनायद्भ्यो विशेषतः।).
MC say: He gives the external wealth(वसु बाह्यं धनं ददातीति वसुद:). External means cash, property etc.
He gives wealth of learning(वसु विद्यात्मकं धनं ददातीति वसुद:).
He confers the wealth of Moksha to those who
are eligible.(वसु मोक्षाख्यवित्तं मुक्तियोग्येभ्यः ददातीति
वसुद:).
He deprives those, who are ineligible, of their
wealth. Those who squander away wealth on
vices etc, not practising any charity, come to
grief.(अयोग्यानां वसु बाह्यधनं द्यति खण्डयति इति वसुद:)
He is everywhere, so He is Vasu. He offers Himself to His devotees, so He is दः। (सर्वत्र वसतीति वसुः भगवान्। तं स्वात्मानं स्वभक्तेभ्य: ददातीति वसुदः।).
VISHNU SAHASRANAAMA 140
270. वसुः (Vasuh)
AS says: The earlier name is ‘Giver of Wealth’. The name Vasu says He himself is
the wealth.(दीयमानं तद्वस्त्वपि स एव इति वा).
He conceals His Self with the delusive power of माया (आच्चादयति आत्मस्वरूपं मायया इति
वा वसुः).As Vaayu, He takes the space between the sky and the earth, and nowhere else, as His uncommon residence.(अन्तरिक्ष एव वसति नान्यत्र इति असाधारणेन वसनेन वायुर्वा वसु:).
PB says: To those who are conscious of
everything as Hari, He becomes their Wealth.(सर्वस्य हरिरूपत्वात् धनं यस्मात् वसुः ततः).
MC say: During night He envelopes everything with darkness.(वस्ते रात्रौ तमसा सर्वम्
आच्छादयति इति वसुः, वस आच्छादने).
With His delusive nature(प्रकृति) called स्वगुणाच्छादिका He conceals the true
nature of the individual soul. With His delusive nature called परमाच्छादिका, He veils
Himself from the individual soul. Due to this two-fold concealment, He is Vasu.(वस्ते
स्वगुणाच्छादिकया जीवस्वरूपं, परमाच्छादिकया
स्वस्वरूपं च आच्छादयतीति वसुः).
The gods are वाः and He bestows Moksha to them.(वान्ति जानन्तीति वाः ज्ञानिनः देवाः, तान् सूते इति वसुः, देवानां मुक्तिः स्रष्ट्त्त्वमुच्यते).
Innumerable good attributes are in Him perpetually.(वसन्ति नित्यं निवसन्ति अनन्तगुणाः अस्मिन् इति वसुः).
He is all-knowing, He is all-regulating, so He is वः, He gives ‘birth’ to all,so He is सुः।
(सर्वं वाति जानाति अथवा नियामकतया गच्छतीति वः,
सर्वं सूते सृजतीति सुः, वश्चासौ सुश्च वसुः, वा गति अवगति
गन्धनयोः).
The letter व stands for nectar. Amrita emanates from Him.(वकारस्य अमृतबीजमन्त्रत्वात्
वम् अमृतं सूते इति वसुः).
He makes gods abide as guardians of different directions.(वासयति दिक्पालकतया स्थाने देवान् इति वसुः).
VISHNU SAHASRANAAMA 141
271. नैकरूप: (Naikaroopah)
AS says: He does not have only a single form.
(एकं रूपम् अस्य न विद्यते इति नैकरूपः)(इन्द्रो मायाभिः
पूरुरूप ईयते इति श्रुतेः। With His creative power of
माया, Indra assumes many forms says BrihadaaraNyaka Upanishad 2-5-19).
PB says: He always sports many forms.(यः सदा
बहुरूपश्च नैकरुपः स कीर्तितः).
MC say the same as above and then add:
He binds us with संसार, so He is न, He is independent, so एकः, He deludes us into मोह, so रूपः। (नह्यति संसारेण बध्नाति इति न, णह बन्धने,
स्वतन्त्रत्वात् एकः, रुप्यति विमोहयति इति रूपः, रुप विमोहने।).
He gives shape and form to many.(नैकान् रूपयति
इति नैकरूप:, रूप रूपकरणे).
He is praised by many.(नैकैः रूयते स्तूयत इति नैकरूप:, रु शब्दे।).
He saves, raises up His many devotees.(नैकान्
अनेकान् भक्तान् रोपयति उपरि भावयति, उद्धरतीति यावत्
नैकरूप:, रूपोपरि भावे इति धातुः।).
VISHNU SAHASRANAAMA 142
272. बृहद्रूपः (Brihadroopah).
AS says: He assumed huge forms like the wild boar(during वराह incarnation)(बृहद् महद् वराहादि
रूपम् अस्य इति बृहद्रूपः).
PB says: His form is all-pervasive.(व्याप्नुवत् यस्य रूपं तु बृहद्रूपः स कीर्तितः).
MC say: He has forms full of auspicious attributes.(बृहन्ति गुणपूर्णानि रूपाणि यस्य सः बृहद्रूपः).
He assumes huge form(as in Vishvaroopa Darshana).(बृहत् अतिवृद्धं रूपम् अस्य इति बृहद्रूपः).
He is huge and is praised by all.(बृहतीति बृहत्, रूयते सर्वैः स्तूयत इति रूपः, रु शब्दे).
The gods(and goddesses) are prosperous(lacking nothing). Their form and
nature are shaped by Him.(बृहन्तीति बृहतः समृद्धाः देवाः, तेषां रूपं स्वभावः यस्मात् सः बृहद्रूपः। ‘रूपं तु स्वभावे’ इति हैम:।)(A dictionary called Haima says roopa means स्वभाव).
He endows the prosperous(lacking nothing, desiring nothing) gods and goddesses with beauty.(बृहन्तः समृद्धाः देवाः, तेषां सौन्दर्यं यस्मात् सः)(रूपं तु सौन्दर्ये इति हैमः).
He is praised by the prosperous gods(बृहद्भिः समृद्धै: देवैः रूयते स्तूयत इति )
He is praised by the liberated souls who are
‘prosperous'(desiring nothing).(बृहद्भिः समृद्धैः मुक्तैः रूयते स्तूयत इति )
He gives shape to the liberated(बृहतः समृद्धान्
मुक्तान् रूपयतीति, रूप रूपकरणे).
The liberated can assume huge forms(miraculously) because of Him.(सिद्धानां
बृहत् रूपं यस्मात् स:).
VISHNU SAHASRANAAMA 143
273., शिपिविष्टः (Shipivishtah)
AS says: Creatures(animals, living beings) are called shipi and He enters into them.(शिपयः पशवः, तेषु विशति प्रतितिष्ठति यज्ञरूपेण इति शिपिविष्टः
यज्ञमूर्तिः).(This is as though He is performing a Yajna).
PB says: The rays are called shipi. He pervades them and is present as the sun, moon and the fire etc.(शिपयो रश्मयः प्रोक्ताः व्याप्य तेष्वपि वर्तनात्।
शिपिविष्टः समाख्यातः सूर्येन्दु अग्न्यादि रूपवत्।।).
MC say the same as AS and PB, but, add the following:
Wood is known as shipi and He is in the wood as fire.(शिपिषु काष्ठेषु अग्न्यन्तर्यामितया विष्टः प्रविष्टः इति).
His nature is happiness, so He is शी, He protects us so well, so He is पि:, He enters all, so विष्टः, thus He is Shipivishtah.(शं सुखं अस्य अस्तीति शी, अतिशयेन पाति रक्षतीति पिः, सर्वं विशतीति विष्टः, शीचासौपिश्च शिपिः, शिपिश्चासौ विष्टश्च शिपिविष्टः).
He sucks up water(by evaporation), so the sun is shipi and He enters into the sun, so vishtah.
(शि वारि उदकं पाति आदत्त इति शिपिः आदित्यः, तं विशतीति
विष्टः।).
VISHNU SAHASRANAAMA 144
274. प्रकाशनः (Prakaashanah)
AS says: He illumines all.(सर्वेषां प्रकाशनशीलत्वात्
प्रकाशनः).
PB says: To those, like Arjuna,, desirous of beholding His divine form, He reveals Himself.
(दिव्यरूपं दिदृक्षुभ्यः पार्थादिभ्यो विशेषतः।रूपं प्रकाशयति यः
स प्रकाशनः ईरितः।।).
MC say: He illumines.(प्रकाशयति इति प्रकाशनः).
To luminaries like sun, He imparts light.(प्रकाशं
सूर्यादिप्रकाशं नयतीति प्रकाशनः).
He revels in His bliss. He inspires everyone and everything.(प्रकर्षेण कं सुखम् अश्नाति इति प्रकाशः, सर्वं नयति प्रेरयति इति नः, प्रकाशश्च असौ नश्च प्रकाशनः).
The liberated souls are luminous. He is their
Inspiration.(प्रकाश रूपत्वात् प्रकाशाः मुक्तात्मानः, तान्
नयति प्रेरयति इति प्रकाशनः।).
He is most exalted, so प्र, His nature is bliss, so
कम्, to His devotees He gives allround(आ) happiness(शम्), so आतनः।(प्रकृष्टत्वात् प्र, सुखस्वरूपत्वात् कम्, स्वोपासकेभ्यः आ सम्यक् शं सुखं नयति
प्रापयति इति आतनः।).
He reveals His true, but, concealed nature
through the scriptures.(तिरोहितं स्वस्वरूपं शास्त्रतः
प्रकाशयति इति प्रकाशनः।).
He is most exalted, so प्र, His nature is bliss, so
कम्, He ‘eats up’ everything(during dissolution), so अशः, He inspires all, so नः।
(प्रकृष्ट्वात् प्र, आनन्दरूपत्वात् कम्, अश्नाति सर्वं इति अशः,
नयति सर्वं प्रेरयति इति नः।).
He makes the liberated souls ‘dine’ on bliss.
(प्रकृष्टं कं प्रकं, मौक्तानन्दः, तत् मुक्तान् अशयति भोजयति इति
प्रकाशनः।).
VISHNU SAHASRANAAMA 145
ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः।
ऋद्धः स्पष्टाक्षरो मन्त्रः चन्द्रांशुः भास्करद्युतिः।।(8 Names).
275. ओजस्तेजोद्युतिधर: (Ojastejodyutidharah).
AS says: Ojas is vitality(the vigour of प्राण). तेज
is the cluster of qualities like bravery. Dyuti is
lustre or radiance. He ‘carries’ these attributes
(ओज: प्राण बलं, तेजः शौर्यादयो गुणाः, द्युतिर्दीप्तिः, ताः
धारयतीति ओजस्तेजोद्युतिधरः।). Dyuti also stands for
intellectual brilliance.(द्युतिं ज्ञानलक्षणां दीप्तिं धारयतीति द्युतिधरः).
PB says: Uncommon strength is called Ojas.
The ability to overcome enemies is Tejas or
Keerti(fame). Dyuti is radiance.(असाधारण सामर्थ्यं
बलम् ओजः प्रचक्षते। पराभिभवसामर्थ्यं तेजश्च परिपठ्यते।
कीर्तिः वा द्युतिः औज्वल्यं तानि धत्ते च यः सदा। ओजस्तेजद्युतिधरो हि एकनामा प्रकीर्तितः।).
MC say the same as AS, but, add the following:
The noble qualities enshrined in the above Name, often found elsewhere in others, are
solely due to His grace. He thus becomes the indirect upholder (धारक) of these values.((अन्यत्र
स्थितानाम् ओजस्तेजोद्युतीनां भगवदधीनात्वात् स एव धारक
इति….).
MC quote verses nos.8 to 11 from chapter 7
of Geeta in support.
VISHNU SAHASRANAAMA 146
276. प्रकाशात्मा (Prakaashaatmaa)
AS says: His Self is luminous(प्रकाशस्वरूप आत्मा यस्य स: प्रकाशात्मा).
PB says: His nature is clearly evident always even to the dull-wits like Dhritaraashtra.(मूर्खैरपि सदा सम्यक् प्रतिपन्नस्वभाववान्).
MC say the same as AS and add the following:
His body(when He incarnates) is luminous.
(प्रकाशत इति प्रकाशः, प्रकाशः आत्मा शरीरं यस्य सः).
He is the Lord of luminaries like the sun, moon etc.(प्रकाशन्त इति प्रकाशा: सूर्यचन्द्रादय:, तेषाम् आत्मा
स्वामी).
The souls are luminous by nature, thanks to Him.(प्रकाशन्त इति प्रकाशा:, आत्मानः जीवात्मानः यस्मात्
सः).
He is the Lord of light.(प्रकाशस्य आत्मा स्वामी
प्रकाशात्मा).
The individual souls ‘dine’ sumptuously on happiness, thanks to Him.(प्रकर्षेण कं सुखम् अश्नन्ति
इति प्रकाशा:। प्रकाशा: आत्मानः जीवाः यस्मात् सः प्रकाशात्मा।).
He is revelling in bliss.(प्रकर्षेण कम् अश्नाति इति प्रकाशः। प्रकाशश्च असौ आत्मा च प्रकाशात्मा।).
His nature is plentiful(प्र). He is luminous(काशते),
so काशः, as the inner monitor He is आत्मा।
(प्रकृष्टत्वात् प्र, काशते दीप्तो भवतीति काशः, अन्तर्यामित्वात् आत्मा।).
VISHNU SAHASRANAAMA 147
277. प्रतापनः (Prataapanah)
AS says: With His special manifestations like the sun etc, He gives heat and warmth to the
World.(सवित्रादिविभूतिभिः विश्वं प्रतापायति इति प्रतापनः।).
PB says: He scorches, so He is Prataapanah.
(तीक्ष्णभावः प्रतापनः।).
MC say: Being in the sun etc, He scorches exceedingly.(प्रकर्षेण सूर्यादिषु स्थित्वा तापयति इति
प्रतापनः।).
He inspires the sun etc known to have the property to scorch exceedingly.(प्रकृष्टः तापः येभ्यः ते प्रतापाः सूर्यादयः तान् नयति प्रेरयति इति प्रतापनः।).
He wipes out the distress of the good and the righteous.(प्रकृष्टानां उत्तमानां तापं सन्तापं नयति अपनयति
इति प्रतापनः।).
He scorches severely the vile and the wicked.
(दुष्टान् प्रति तापं सन्तापं प्रकर्षेण नयति प्रापयति इति
प्रतापनः।).
Samsaara is a terrible scorcher. He makes His devotees get rid of it.(प्रकृष्टः तापः यस्मिन् सः प्रतापः
संसारः, तं भक्तेभ्यः सकाशात् अपनयतीति प्रतापनः।).
At the time of dissolution(प्रलय), He scorches the universe with sun etc(संहारकाले विश्वं सवित्रादिभिः प्रतापयति दाहयतीति प्रतापनः, तप दाहे।).
To the deserving and qualified, He bestows His knowledge in full.(प्रकर्षेण तापयति योग्येभ्यः स्वात्मानं
ज्ञापयतीति प्रतापनः, तप आलोचने।).
He is all-pervasive, so प्रतः, He has no(अ) protector(पः), He impels and inspires all(नः).
(प्रकर्षेण ततत्वात् प्रतः, पातीति प:, न विद्यते प: यस्य सः अपः, नयति सर्वं प्रेरयतीति नः).
The all-pervasive sky is प्रतः, He pervades even
the sky.(प्रकर्षेण ततत्वात् प्रतः आकाशः, तमपि आप्नोति
व्याप्नोति इति प्रतापनः।).
The MC are hard to beat, indeed, as ingenious wordsmiths! Their repertoire keeps overflowing, but, I have to say enough is enough!
VISHNU SAHASRANAAMA 148
278. ऋद्ध: (Raddhah).(Prosperous)
AS says: He is endowed।with Dharma,
Jnaana, Vairaagya etc, so He is Prosperous.
(धर्म ज्ञान वैराग्यादिभिः उपेतत्वात् ऋद्धः).
PB says: Like the ocean on full moon, He is
always waxing.(पार्वणो जलधिः यद्वत् वृद्धिमान् ऋद्ध उच्यते).
MC say: He is perpetually full.(नित्यं स्वभावतः परिपूर्ण:)(ऋधु वृद्धौ)(गीता XI-32 लोकक्षयकृत् प्रवृद्धः).
From the standpoint of space and time, He is
‘growing'(in the incarnation phase as Raama and KrishNa).(देशतः कालतः ऋद्ध्यति रामकृष्णादि अवतारेषु).
279. स्पष्टाक्षरः (Spashtaaksharah)
AS says: He is clearly indicated by the syllable
Aum.(स्पष्टम् उदात्तं ॐकारलक्षणम् अक्षरम् अस्य इति)
PB says: The letters(words, sentence) have been clearly spelled out in the Vedaas, thanks to Him(स्पष्टीकृताश्च वेदार्णाः यस्मात् स्पष्टाक्षर: ततः।).
MC say the same as AS and add:
The eight letters of ॐ नमो नारायणाय are from Him.(शोभनानि ॐ नमो नारायणाय इति अष्टाक्षराणि यस्य
सः तथोक्त:)
280. मन्त्रः (Mantrah)
AS says: He symbolises the mantras in the
Vedaas.(ऋग् यजु: सामलक्षणो मन्त्रः). He is known through the mantras(मन्त्रबोध्यत्वात् वा मन्त्रः).
PB says: He protects him, who contemplates on Him.(मन्तारं त्रायत इति मन्त्र: इत्यभिधीयते).
MC say: He is reflected upon.(मीयत इति मन्त्रः).
He flings the demonlike souls(into hell) and protects (the good and the righteous).
(मिनोति त्राति च इति मन्त्रः).( डुमिञ प्रक्षेपणे).
He is the topmost secret.(मन्त्र्यते गुप्तं भाष्यत इति
मन्त्रः। (मत्रि गुप्तभाषणे).
He is known through the mantra.(मन्त्रबोध्यत्वात्
मन्त्रः।).
VISHNU SAHASRANAAMA 149
281. चंद्रांशुः (Chandraamshuh)(Moonray)
AS says: He is like the soothing moonlight to those who are distressed by the scorching
sunrays of samsaara.(संसारतापतिग्मांशुतापतापित चेतसां चन्द्रांशुरिव आह्लादकरत्वात् चद्रांशुः।).
PB says: He is named Chandraamshu because,
like the moonlight, He wipes out fatigue, gives
great delight and makes lives radiant for those who chant (His names) and contemplate on Him.(क्लमहारि महाह्लाद तेजस्करतयापि च। मन्तृणामेव
चन्द्रांशुः आह्लाद फलदो मनुः।।).
MC say: He radiates rays as delightful as moonrays of numerous moons.(चन्द्राणां अंशवः किरणा इव अंशव: यस्य सः).
The moon has delightful rays, thanks to Him.
(चन्द्रस्य अंशव: किरणाः यस्मात् सः)
He radiates rays like gold.(चन्द्रस्य स्वर्णस्य अंशव: इव
अंशव: यस्य सः)(चन्द्र means gold also according to
मेदिनी शब्दकोश).
The gold owes its radiant lustre to Him.(चन्द्रस्य स्वर्णस्य अंशुः प्रभा यस्मात् सः).
He delights, so He is Chandra. He classifies
Vedaas(as Vyaasa), so He is Amshah.(चन्दति
आह्लादयति इति चन्द्रः। चदि आह्लादने। अंशयति वेदं विभाजयति इति अंशुः। अंश विभाजने।).
As Rama, KrishNa etc, His partial manifestations(अवतार), He delights the good and the righteous.(चन्दन्ति आह्लादयन्ति इति चन्द्राः। चन्द्राः अंशव: स्वरूपांशाः यस्य सः।
VISHNU SAHASRANAAMA 150
282. भास्करद्युतिः (Bhaaskaradyutih)
AS says: Radiance, lustre and being luminous
– these are common to Him and the sun.(भास्कर द्युतिःसाधर्म्याद् भास्करद्युतिः).
PB says: His prowess overpowers the might of all hostile forces.(परेशां परिभावुक प्रभावत्वात् भास्करद्युतिः। (Says गीता “the demons, in utter fright, run helter skelter in all directions” XI-36).
MC say: He is luminous like thousands of suns.
(सूर्य सहस्रस्य द्युतिरिव द्युतिर्यस्य सः भास्करद्युति:)(गीता XI-12,).
The sun is luminous, thanks to Him.(भास्करस्य द्युतिः प्रकाशः यस्मात् सः)
The fire is luminous due to Him(भास्करस्य अग् कीनेः द्युतिः प्रकाशः यस्मात् सः।)(भास्कर also means fire –
भास्करो वह्निसूर्ययोः)
He enlightens the saatvik-minded(good and the righteous) and shines in the ‘sky of their
heart’)(भासं ज्ञानं सात्विकेषु करोति उत्पादयति इति भास्करः। द्योतते तेषां हृदयाकाशे प्रकाशत इति द्युतिः।
भास्करश्चासौ द्युतिश्च भास्करद्युतिः)
The bestowers of ज्ञान (Teachers) are Bhaaskaraa-s like Brahmaa. Even they are
enlightened by Him.(भास्करा: ज्ञानप्रदाः चतुर्मुखादयः।
तेषामपि द्युतिः ज्ञानप्रकाशः यस्मात् सः भास्करद्युति:).
VISHNU SAHASRANAAMA 151
अमृतांशूद्भवो भानुः शशबिन्दुः सुरेश्वरः।
औषधं जगतः सेतुः सत्यधर्मपराक्रमः।। (7 Names)
283. अमृतांशूद्भव: (Amritaamshoodbhav:)
AS says: When the ocean was being churned
(Samudra Mathan), the moon(with nectarine
rays) emerged. This was due to Him(His सङ्कल्प
as it were).(मथ्यमाने पयोनिधौ अमृतांशोः चन्द्रस्य उद्भवो यस्मात् सः).
PB says: The moon, whose rays are soothing, healing and nectarine, emanated from His Mind(Ref.Purusha Sookta).(सर्वतापहर आप्यायन:
अमृतांशु: चन्द्रः। तस्य तज्जत्वात्। चन्द्रमा मनसो जातः इति
श्रुतेः).
MC say the same as PB and add the following:
In the moon He manifests as Dhanvantari(the celestial physician).(अमृतांशु: चन्द्रः, तस्मिन् उद्भवति
धन्वन्तरिरूपेण अभिव्यक्तो भवति इति).
Amrita means Moksha. Commensurate with the evolution of साधना, He classifies Moksha and gives same to the aspirants.He has transcended birth and samsaara.(अमृतं मोक्षं
अंशयति साधकानां साधनानुसारेण विभजतीति अमृतांशु:,
उद्गतः भवाद् उत्पत्तेः संसारादिति वा उद्भवः।). There are four grades in Liberation like सालोक्य, सामीप्य, सारूप्य and सायुज्य. He confers one or the other
among them to the saadhakaas depending on
their spiritual attainment.
As Mohini He distributes the nectar, the product of समुद्र मथन, in such a way that the
demons don’t get the share.(मोहिनी रूपेण अमृतं
पीयूषं अंशयति दैत्यैः लब्धं यथा न स्यात् तथा विभजतीति
अमृतांशु:, उत् भवति उत्पद्यते जगद् अस्मादिति उद्भवः).The
creation sprang up from Him, so He is Udbhava.
VISHNU SAHASRANAAMA 152
284. भानुः (Bhaanuh)
AS says: He is luminous, so He is called Bhaanu.(भाति इति भानुः).
PB says: It is He, who makes even the sun luminous.(रवेः तेजस्करत्वात् च भानुः इत्यभिधीयते).
MC say: He is praised(नूयते) because His nature is Light(भा).(प्रकाशरूपत्वात् भा इति नूयत इति भानुः)
(णु स्तुतौ).
The liberated souls are भाः because their nature is Knowledge. He is praised (नूयते) by them very well(आ).(ज्ञानरूपत्वात् भाः मुक्तात्मान:।
भा ज्ञाने। तैः आ सम्यक् नूयते स्तूयत इति भानुः).
He properly inspires and activates the liberated souls.(भान् मूक्तान् आ नुदति सम्यक् प्रेरयति
इति भानुः। नुद प्रेरणे।)
285.शशबिन्दुः(Shashabinduh)
AS says: The moon has a stain on it like a rabbit, so it is called शशबिन्दु। Like the moon
nourishing the herbs and the plants, He nourishes the creation.(शश इव बिन्दुः लाञ्छनम् अस्य
इति शशबिन्दुः चन्द्रः। तद्वत् प्रजाः पुष्णाति इति शशबिन्दुः।
(गीता XV-13).
PB says: Shasha means the crooked. Bindu means the remover. So, He is the punisher of the wayward and the crooked.(शशानां कुटिलगतीनां
बिन्दुः अपलपिता, बिदि अवयवे।).
MC say: Abundant happiness is His hallmark.(शशः पूर्णसुखं बिन्दुः लक्षणं यस्य सः। अतिशयितं शं सुखम्।
सुखसुखः शशः।).
MC also agree with AS and PB.
VISHNU SAHASRANAAMA 153
286. सुरेश्वरः (Sureshvarah).
AS says: He rules over gods and all those who are bestowers of auspiciousness.(सुराणां देवानां शोभनदातृणां च ईश्वरः।).
PB says: He is the upholders of the straight-forward and the righteous.(धर्ता ऋजुगतीनां यः स सुरेश्वर इतीरितः।).
MC say the same as AS and add the following:
He is sought after by the chieftains of gods too.(सुराणां ईशाः। तैरपि व्रियते स्वीक्रियते इति सुरेश्वरः।).
Vishnu is the topmost Lord, but, there will be many minor chieftains down the line.
He is very playful and shines gloriously, so He is सुर। He rules over all and is superior to lords
like Brahmaa and Rudra, so He is ईश्वरः।
(सुष्टु रमते राजते इति वा सुरः। सर्वेषां स्वामित्वात् ईशेभ्यः
ब्रह्म रुद्रादिभ्यः अपि वर इति वा ईश्वरः। सुरश्चासौ ईश्वरश्च
सुरेश्वरः।).
The gods are able to discharge their duties, thanks to Him.(सुराः ईश्वराः स्वकर्तव्यनिर्वहणे समर्थाः
येन सः।)
The liberated souls are always happy and joyous, so they are सुराः। They owe this attainment to Him.(सुष्टु रमन्त इति सुराः मुक्तात्मानः। ते समर्था: यस्मात् सः सुरेश्वरः).
He gives unstintedly, so He is सुर, He rules, so He is ईश्वरः। (सुष्टु राति ददातीति सुर:। ईष्टे इति ईश्वरः।
सुरश्चासौ ईश्वरश्च सुरेश्वरः।).
The liberally charitable are सुराः। He is their Lord.(सुष्टु रान्ति इति सुराः शोभन दातारः, तेषां ईश्वरः।)
VISHNU SAHASRANAAMA 154
287. औषधम् (Oushadham).
AS says: He is the medicine to cure the illness of samsaara.(संसाररोगभेषजत्वाद् औषधम्).
PB says: He is the powerful antidote to the poisonous samsaara.(भवतीव्रविषापह प्रभावत्वात्
औषधम्।).
MC say: He is the shelter and refuge for those
who are scorched by samsaara.(उष दाहे, संसारे दह्यमाना ओषाः, आ सम्यक् ओषाः औषाः, ते धीयन्त अस्मिन्
इति औषधम्। संसारदग्धानाम् आश्रयः।).
He takes care of those scalded by samsaara
as Dhanvantari.(संसारदाहदग्धान् धन्वन्तरिरूपेण धत्ते
धारयतीति औषधम्।).
Agni is Oshadhi because it harbours heat.God is the regulator of fire.(ओषं दाहं धत्ते
धारयतीति ओषधिः अग्निः। तस्य नियामकात्वाद् ओषधेरिदमिति ब्रह्म औषधम्।).
288. जगतः सेतुः (jagatah setu)
AS says: He is the bridge to cross over from
attachment to things worldly. (जगतां समुत्तारण हेतु त्वात् सेतुः). He keeps intact the division of VarNa
(Braahmin, Kshatriya etc) and Aashrama(Brahmachaari, Grihasta etc) and ensures they don’t get adulterated.(असंभेदकारणत्वात् सेतुवत्). A God-conscious person will do nothing to weaken the social fabric.
PB says: He is the divider between the Real and the unreal.(निरोधात् जगतः सेतु: सदसत्वर्गसंगतेः)
We can look upon a bridge as an entity that unites or that divides. It all boils down to our outlook.
MC say: He binds Himself to His creation.(सिनोति बध्नाति इति सेतुः। षिञ्च बन्धने। जगतः सेतु:).
He puts us into the bondage (of संसार, मोह, माया).(सीयते बध्यते अनेन इति सेतुः। षिञ्च बन्धने। जगतः सेतुः।).
VISHNU SAHASRANAAMA 155
289. सत्यधर्मपराक्रमः (Satyadharma paraakramah)
AS says: His attributes like Dharma and jnaana
are real and not just apparent.(सत्या अवितथा
धर्मज्ञानादयः गुणाः पराक्रमश्च यस्य सः). His prowess,too,
is real (and not makebelieve).
PB says: All the auspicious attributes and also acts of bravery associated with Him are natural and intrinsic to Him. They are not apparent, but really real.(एवं विधाः धर्माः कल्याणगुणाः पराक्रमा: चेष्टितानि च सत्याः अवितथाः यस्य सः).
MC say the same as AS and PB,but, add the
following:
By virtue of creation He is True and , Dharma and prowess etc intrinsic to Him , are also true.(सृष्टिकर्तृत्वादिना सत्यः भगवान्। तत्स्वरूपात्मकौ धर्मपराक्रमौ
यस्य सः सत्यधर्मपराक्रमः।).
He is conspicuously present in those who are devoted to God, the repository of auspicious
attributes like truth, righteousness etc.(सत्याः साधवः धर्माः गुणाः यस्मिन् सः सत्यधर्मा। तस्मिन् पराः सत्यधर्मपरा:। तेषु आ सम्यक् क्रमते सन्निधत्त इति…)(गीता
IX-29 ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्।).
Those who cherish God, the True, in their hearts are सत्यधर्मा:। The stupendous strength(moral, spiritual) of such souls is His.
(सत्यं भगवन्तं हृदये धारयन्तीति सत्यधर्मा:। तेषां पराक्रमः सामर्थ्यं यस्मात् सः सत्यधर्मपराक्रमः। पराक्रम means strength, सामर्थ्यं, also, says the dictionary called विश्व। पराक्रमो विक्रमे स्यात् सामर्थ्यं उद्योगयोरपि इति विश्वे।).
(In the Ishaavyaasa Upanishad the sage, on deathbed, implores the Sun, to grant him the vision of God, the सत्यधर्मा। तत् त्वम् पूषन् अपावृणु
सत्यधर्माय दृष्टये।).
VISHNU SAHASRANAAMA 156
भूतभव्यभवन्नाथः पवनः पावनोऽनलः। कामहाकामकृत्कान्तः कामः कामप्रदः प्रभुः।।(10 Names)
290. भूतभव्यभवन्नाथः (Bhootabhavya bhavannaathah)
AS says: He is the Lord of beings of the past, future and present. He is prayed to, by them.
He punishes them and He rules over them.
(भूत भव्य भवतां भूतग्रामाणां नाथः, तैः याच्यते, तानुपतपति
तेषामीष्टे शास्तीति वा).
PB says: His ऐश्वर्य (infinite excellences) and
authority are there in all the three tenses of time.(तस्य ऐश्वर्यं स्वाम्यं वा न केवलम् अद्य, किन्तु त्रिषु
कालेषु इति).
MC say: The beings(human or otherwise) of all tenses of time pray to Him for fulfillment of पुरुषार्थ (धर्म, अर्थ, काम and मोक्ष).(भूताश्च भव्याश्च भवन्तश्च भूतभव्य भवन्तः। तैः नाथ्यते पुरुषार्थाय याच्यत इति। नातृ याच्ञायाम्).
He gives them pain and distress by way of disease etc(according to their Karma and प्रारब्ध).(भूतभव्यभवत: नाथति उपतपति इति। उपतापो रोगप्रयुक्तपीडा। नातृ उपतापे।).
The beings are capable of discharging their
respective functions, thanks to Him.(भूत भव्य भवन्तः प्राणिन: नाथाः, स्वस्वव्यापारानिर्वाहे समर्थाः यस्मात् सः).
291. पवनः (Pavanah).
AS say: He purifies, so He is Pavana.(गीता X-31
पवनः पवतामस्मि).
PB say: His nature is to purify always and everywhere.(सर्वदा सर्वत्र स्वभावादेव पुनाति).Pavana also means breeze, wind etc. The word पवि means movement(पवि गत्यर्थः). We know that the breeze or the wind is also a purifier, driving away the stink and the stench.
MC say: He is served by the guardian gods and goddesses.(पान्तीति पाः, पा रक्षणे, पाभिः पालकैः
वननीयत्वाद् भजनीयत्वाद् पवनः।).
He is the universal guardian, so He is प, He is served by all, so He is वन।(सर्वं पातीति प:, सर्वैः वननीयत्वात् वन:, पश्चासौ वनश्च पवनः).
As the universal caretaker, He is प, during His incarnations like Raama and KrishNa etc, He serves Guru-s and learned Braahmins etc, so He is वन।(पाति सर्वं रक्षतीति प:, वनति रामकृष्णाद्यवतारेषु
गुरुविप्रादीन् सम्भजत इति वनः, पश्चासौ वनश्च पवनः।).
VISHNU SAHASRANAAMA 157
292. पावनः (Paavanah)
AS says: He is the prime mover. The Upanishad says: “Afraid of Him, does the wind blow”.(पावयतीति पावनः। “भीषास्माद् वातः पवते” इति श्रुतेः).
PB says: He purifies the universal purifiers like Ganga. (लोकपावनान् गङ्गादीन् पावयति).
MC say: He purifies.(पावयति शोधयति इति पावनः).
The gods and goddesses who protect us are
पाः, the protection(अवनम्) they give us is from
Him.(पान्तीति पाः, देवताः, तेभ्यो अवनं रक्षणं यस्मात् सः).
The kings are पाः, their ability to protect is from
Him.(पान्तीति पाः, राजानः, तेभ्यो अवनं यस्मात् स पावनः).
He is served very well by gods and goddesses.(पान्तीति पाः देवताः, तैः आ सम्यक् वन्यते संसेव्यत इति पावनः).
He protects the protectors.(पान् अपि अवति रक्षति
इति पावनः).
The movement and knowledge of the protectors is due to Him.(पानाम् अवनम् गमनं ज्ञानं वा
यस्मात् सः पावनः, अव गतौ।).गति means अवगति (jnaana) also.
He regulates the wind.(पवनस्य अयं नियामकः इति).
The sun ‘drinks’ (पिबति) (sucks up through evaporation) water, so he is प:, VishNu enters the sun and regulates him. (पिबति स्वकिरणद्वारा जलं स्वीकरोति इति प: सूर्यः। तम् अवति नियामकतया प्रविशतीति पावनः ,अव प्रवेशे।).
He protects all, so प:, and He enters(अवति) into
all. (पाति रक्षति सर्वमिति प:, अवति प्रविशति सर्वम् इति
अवनः, अव प्रवेशे, पश्चासौ अवनश्च पावनः).
VISHNU SAHASRANAAMA 158
293. अनलः (Analah)
AS says: The individual soul, jeeva, is Anala because he identifies himself with the vital force PraaNa.(अनान् प्राणान् आत्मत्वेन लाति इति जीवः अनलः). अनल means fire and the warmth of life
comes from PraaNa. Alam means ‘enough’ and
a devotee will never say that he has enough of
God.(न अलं पर्याप्तम् अस्य विद्यत इति अनलः).
PB says: When it comes to showering favours on His devotees, God never says ‘enough’. His blessings and benedictions will never cease.
(अपर्याप्तो हि भक्तेभ्योऽप्युपकृत्य पुनः पुनः। अनुग्रहं यः करोति
सः अनलः परिकीर्तितः।).
MC say: Everyone and everything is active, thanks to Him.(अनति सर्वं चेष्टते अनेन इत्यनलः। अन प्राणने।).
He accepts the MukhyapraaNa(cosmic vital force) as the moving force behind the activity
in creation.(अनं मुख्यप्राणं जगच्चेष्टकत्वेन लाति आदत्त
इति अनलः।)
He accepts मुख्यप्राण (हनुमान्) as the paragon of
devotion.(अनं मुख्यप्राणं लाति भक्तोत्तमत्वेन आदत्त इति
अनलः। ला आदाने। हनुमान् मुख्यप्राणः।).
While fulfilling the wishes of His devotees, He has no sense of satiety. He does not say ENOUGH(ALAM)(अलम्).(भ्क्ताभीष्टदाने न विद्यते अलं बुद्धि: यस्य).
There is no limitation to Him(अलं परिसमाप्तिः अस्य न विद्यत इति अनलः). His creativity, glory etc are
limitless.
He is unstoppable(in the discharge of His functions).(न विद्यते अलं वारणं यस्य असौ अनलः).
VISHNU SAHASRANAAMA 159
294. कामहा (Kaamahaa)
AS says: He puts an end to the cravings and desires of aspiring devotees.(कामान् हन्ति मुमुक्षूणां भक्तानां हिंसकानां च). Violent self-seekers(हिंसक), too, shed their desires and turn over a new leaf(as happened to the highway bandit who became Vaalmiki).
PB says: He puts an end to all other sensebound desires in those who yearn to have His vision.(पुंसां स्वदर्शिनां योऽसौ स्पृहां च विषयान्तरे। हतवान् कामहा प्रोक्त:।).
MC say the same as AS and PB and quote गीता
in support(II-59 रसोऽप्यस्य परं दृष्ट्वा निवर्तते).
He nips in the bud the unworthy and unhealthy
desires that may perchance arise in the good and the righteous.(सज्जनानां कुत्सितेच्छाः हन्ति नाशयति इति कामहा, क इति कुत्सितवाची).
He enters into beings as the pious desire to augment and enrich Dharma.(धर्मवृद्धिकृत् काम: सन्
हन्ति भूतेषु गच्छति प्रविशतीति यावत्, हन् हिंसा गत्योः।).
Desire, काम, per se(in itself), is not an evil as will be clear in the next name no.295. When desire tends to come in the way of साधना, it deserves to be quelled. This is the meaning of Shiva’s reducing Cupid to Ash. काम is looked upon as a deity, कामदेव, in our religion. But, he
must be mindful of his limits and limitations. He obviously tried to over-reach himself in
daring to disturb the meditating Shiva and met his doom! When his wife, Rati, begins to wail and weep(ref. रति विलाप in Kalidasa’s Kumara-
Sambhava), the compassionate Parvati intercedes with Shiva on her (Rati’s) behalf and, lo, कामदेव arises from the ash!!
VISHNU SAHASRANAAMA 160
295. कामकृत् (Kaamakrit)
AS says: He fulfills the desires of the Saatvikaa-s(pure and righteous) (सात्विकानां कामान् करोतीति कामकृत्).Pradyumna is called Kaama and VishNu is his progenitor.(कामः प्रद्युम्नः तस्य जनकत्वाद् वा).
PB says: In certain blessed souls He evokes
desire for His lotus-feet.(स्वपादपद्मे रागादि करणात्
कामकृत् स्मृतः).
MC say: Desire is a gift of God, His इच्छा शक्ति।
(जीवात्मसु कामम् इच्छां करोति उत्पादयति इति कामकृत्).
Like God, every soul is endowed with triple powers: ज्ञानशक्ति, इच्छाशक्ति and क्रियाशक्ति. Desire emanates from इच्छाशक्ति. As Manu, the ancient
Lawgiver, says: whatever we do here is the play of desire(सर्वं कामस्य चेष्टितम्). Our prime
responsibility is to ensure the purity of our desire. That, indeed, is the soul of साधना.
God gives rise to desire for sensory enjoyment. (कामं विषयेच्छां करोति उत्पादयति इति कामकृत्).(गीता VII-12 ये चैव सात्त्विका भावा: राजसाः तामसाश्च ये। मत्त एवेति तान् विद्धि….). As Pradyumna, He gives rise to mutual attraction between man and woman and ensures propagation of the family.(कामान्तर्यामि भगवान् प्रद्युम्नः स्त्रीपुम्भ्यः मिथो रागं जनयित्वा सन्तानपरम्पराम् सृजति।).
In the गीता, the Lord says: “I am that desire in the beings, which is not inimical to Dharma”
(धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ – VII -11).
He frustrates the wishes of the wicked and the
vicious.(कामं दुर्जनानां काम्यं कृन्तति छिनत्ति इति कामकृत्).
VISHNU SAHASRANAAMA 161
296. कान्तः (Kaantah)
AS says: He is exceedingly beautiful.(अभिरूपतमः कान्तः).
PB says: He is enchanting on account of attributes like beauty, delicate features etc.
(सौंदर्य सौकुमार्यादि रूपगुणैः कान्तः).
MC say: He is most dear to all. This endearing
quality is natural to Him.(स्वतः प्रधानतश्च प्रियत्वात्
कान्तः).MC quote बृहदारण्यक उपनिषद् which says
Self is dearer than the son, wealth and all else:
प्रेयः पुत्रात् प्रेयॊ वित्तात् प्रेयो अन्यस्मात् यदयम् आत्मा।).
He is beautiful.(कान्तं मनोरमं रुच्यम् इति कान्तशब्दस्य
सुन्दरार्थकत्वम् अपि वर्तते।).
He is the upper limit of happiness.(कस्य सुखस्य
अन्तः सीमा काष्ठा).
Happiness is His very nature.(कम् अन्तः स्वरूपं यस्य
सः कान्तः, अन्तः स्वरूपे निकटे इति हेमचन्द्रकोशे).
He is the abode of happiness.(कस्य सुखस्य अन्तः
वासस्थानम्).(अन्तः स्थानं स्थलं वासः प्रदेश इति चोच्यते).
VISHNU SAHASRANAAMA 162
297. कामः (Kamah)
AS says: He is called काम because He is THE supreme desire of all spiritual aspirants.
काम्यते पुरुषार्थिभिः कांक्षिभिः इति काम:).
PB says: He is most desirable because of plenty of excellent attributes like His generosity, compassion etc.(शील औदार्य दयादिभिः आत्मगुणैः निकाम कमनीयत्वात् कामः).
MC say: His joy is boundless.(न विद्यते मा परिमितिः अस्य इति अमः। के न अम: कामः। अपरिमितसुख इति यावत्।).
He is joyous, so कः, He is limitless, so अम:।
(सुखरूपत्वात् कः, न विद्यते मा मानं मितिर्यस्य सः अम:,
कश्चासौ अमश्च कामः।).
The very tendency in all beings to desire has been planted in them by Him.(कामयते लोकः इच्छति
अस्मादिति कामः).
He is sought after by all either as a means or as an end.(काम्यत इष्टत्वेन वा इष्ट साधनत्वेन वा सर्वैरिष्यत
इति कामः।).
He makes sound i.e.advises to Brahmaa etc, so कः, properly very well, so आ, knowledge, so म। (कायति शब्दं करोति उपदिशति चतुर्मुखादिभ्यः इति यावत् कः, कै शब्दे, आ समीचीनं मं ज्ञानं यस्मात् सः आमः, कश्चासौ आमश्च कामः।).
298. कामप्रदः (Kaamapradah)
AS says: He liberally fulfills the desires of His devotees. (भक्तेभ्य: कामान् प्रकर्षेण ददातीति कामप्रदः).
PB says: There are those who desire Him only.
There are those with petty desires too. He gives to one and all according to their deserts.
(स्वकामेभ्यः क्षुद्रकामेभ्यः यथार्हं काम्यं प्रददाति इति कामप्रदः).
MC say the same as AS and PB and add the
following:
HE is boundless joy, so कामः, He offers Himself to His devotees, so प्रद:।(के अमत्वात् अमितसुखत्वात्
कामः भगवान्। तं स्वात्मानं स्वभक्तेभ्यः प्रददातीति कामप्रदः).
He frustrates the desires of the wicked and the vicious.(दुर्जनानां कामान् काम्यान् प्रकर्षेण द्यति खण्डयति इति कामप्रदः, दो अवखंडणे।).
He gives joy to the released souls( the saints and the Sadgurus) who, themselves, satisfy the wants of devotees.(कामान् भक्तानां स्वेच्छा: प्रान्ति
पूरयन्तीति कामप्राः मुक्तात्मान:, प्रा पूरणे, तेभ्योऽपि सुखं
ददातीति कामप्रदः।).
VISHNU SAHASRANAAMA 163
299. प्रभुः (Prabhuh
AS says: His creativity is prolific(प्रकर्षेण).(There is no limit to His manifestations in the endless panaroma of names and forms, both animate and inanimate). (प्रकर्षेण भवनात् प्रभुः).He is adept in doing(कर्तुम्), not doing(अकर्तुम्) and doing
otherwise(अन्यथाकर्तुम्).
PB says: He is most capable(प्रभवति) of captivating the hearts of one and all.(सर्वेषां चित्तहरणे प्रभवतीति प्रभुः).
MC say: Always He abides as Himself, homogenous, without being affected even a wee bit.(प्रकर्षेण शश्वदेकप्रकारेण भवति वर्तत इति प्रभुः निर्विकारः।).
He, being all-knowing, experiences everything(that goes on in His creation, but, being totally unaffected)(प्रकर्षेण भवति अनुभवति सर्वमिति प्रभुः सर्वज्ञः).
Whatever He wills, comes to pass in plenty(प्रकर्षेण).(प्रकर्षेण भवते प्राप्नोतीति प्रभुः, भू प्राप्तौ,
आत्मनेपदि).
He enjoys, experiences everything in everyone (by being present as the motive power of their senses and mind).(प्र प्रकृष्टान् भोगान् भवति अनुभवति
भुङ्क्त इति यावत्)(गीता XV-10 भुञ्जानं वा गुणान्वितम्।).
He is always revelling in His own excellent Self.
(प्र प्रकृष्टं स्वात्मानं सर्वदा भवति अनुभवतीति प्रभुः।).
He was there first and foremost(प्र, प्रथम) before all creation.(प्रथमं भवति सर्वस्यापि आदौ भवति इति अनादिनित्यत्वात् प्रभुः)
VISHNU SAHASRANAAMA 164
युगादिकृद् युगावर्तो नैकमायो महाशनः।
अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्त जित्।।(8 Names).
300. युगादिकृत् (Yugaadikrit)
AS says: He marks the cycles of Time(युगादेः कालभेदस्य कर्तृत्वात्). He begins the various Yugaa-s(युगानाम् आदिम् आरम्भं करोतीति युगादिकृत्).
PB says: Curled up on a banyan leaf during the
deluge(at the end of an epoch), He makes the
beginning of a fresh Time-Cycle.(न्यग्रोधशायी भगवान् पुराण पुरुषोत्तमः। करोति आदिं युगस्यान्ते स युगादिकृत् ईरितः।।).
MC say the same as AS and PB and then add the following:
The Yogi-s are perpetually united with Him in
their hearts, so He is Yuga.(युज्यते सम्बध्यते सर्वदा
योगिभि: स्वह्रदि इति युगः।)(युजिर् योगे). He creates the ‘first one’ I.e.Brahmaa(आदिं आद्यं चतुर्मुखं करोति सृजति इति आदिकृत्).
Samsaara is a twin, a pair (युग, युगल) of pleasure and pain. This accrues to the souls as He wills. (जीवात्मनां युगस्य सुखदु: खयुगलात्मकस्य संसारस्य आदिं प्रारम्भं करोतीति युगादिकृत्। ‘युग्मं तु युगलं युगम्’ इति कोशे।).
He ‘creates’ the first couple – Brahmaa and
Saraswati(युगादेः आदिमिथुनस्य सरस्वतीब्रह्माख्यस्य कर्ता).
301. युगावर्तः (Yugaavartah)
AS says: The Yugaa-s revolve sequentially due to Him.(युगानि कृतादीनि आवर्तयति कालात्मना इति युगावर्त:).
PB says: For the proper establishment of Dharma, He brings about the four epochs
cyclically again and again.(स्वधर्मव्यवस्थया कृतादि
युगानां पौन पुन्येन आवर्तनात् युगावर्त:).
MC say: He ensures the proper cyclical rotation of the Yugaa-s like Krita.(युगानि कृतादीनि
आ सम्यक् वर्तयति प्रवर्तयति इति युगावर्त:).
WE HAVE CROSSED 300 NAMES AND SO, LET US CELEBRATE WITH MUGDHA
VAISHAMPAYAN SINGING THE GLORY OF
NARAYANA IN THE SONG “नारायणा रमारमणा
मधुसूदना मनमोहना”.
VISHNU SAHASRANAAMA 165
302. नैकमायः (Naikamaayah)
AS says: His creative power, माया, is not in singular, but, in plural.,(एका माया न विद्यते बह्वी माया वहतीति नैकमाय:).
There is a beautiful RgVedic mantra(6-47-18) which praises Him as the Form behind all forms. He assumes these multiple forms(पुरु रूप) by virtue of His multiple powers of illusion
(मायाभिः).
रूपं रूपं प्रतिरूपो बभूव। तदस्य रूपं प्रतिचक्षणाय।
इन्द्रो मायाभिः पुरुरूप ईयते। युक्ता ह्यस्य हरयः शता दश।।
PB says: His creative powers are many, astounding and mind-boggling.(अनेक अतर्क्य
आश्चर्यसंयुक्तो नैकमायस्तु स स्मृतः।).
MC say: His powers are infinite(नैकाः अनेकाः अनन्ता इति यावत् मायाः शक्तयो यस्य सः नैकमाय:।).They
quote Brahma Sootra(2-1-30)(सर्वोपेता च तद्दर्शनात्।) and another Sootra(आत्मनि चैवं विचित्राश्च
हि। 2-1-28). They also quote Purusha Sookta: एतावान् अस्य महिमा अतो ज्यायान् च पूरुषः।
Not only His क्रिया शक्ति, but, His ज्ञान शक्ति and
इच्छा शक्ति are also infinite in their variety and the word माया means all of them.(नैका अनन्ता: मायाः ज्ञानानि यस्य सः। नैका अनन्ता: मायाः इच्छाः यस्य सः।
त्रयोऽपि शक्तयः मायाशब्देन भण्यन्ते शब्दतत्वार्थवेदिभिः।).
He, by whom the innumerable souls are bound by the binding power called शैवली माया।
(नैकेषाम् अनन्तानां जीवात्मनाम् माया बन्धात्मिका शैवलीनामिका यस्मात् सः नैकमाय:।)(शैवली नाम सा माया
जगद् बन्धात्मिका सदा इति ब्रह्मतर्के।).शैवल means moss
which envelopes water in a tank. To get a glimpse of water, we need to set aside the sheet of moss. Ignorance is the moss covering us while we are in the state of bondage.
The faculty to know possessed by innumerable souls comes from Him. माया means knowledge also.(नैकेषाम् अनन्तानां जीवात्मनां माया ज्ञानं यस्मात् सः नैकमाय:, ज्ञानं मायाशब्दोदितं भवति।)
VISHNU SAHASRANAAMA 166
303. महाशनः (Mahaashanah)
AS says: His meal is big; He gulps down everything at the end of each time-cycle(kalpa). (महद् अशनमस्येति महाशनः, कल्पान्ते सर्वग्रसनात्।).
PB says: He swallows all the worlds(at the time of प्रलय).(भुवनानां निगरणात् महाशन इतीरीतः।).
MC say: His meal(भोजन) is very big and superior. (महत् उत्तमम् अशनं भोजनं यस्य सः).(ब्रह्मसूत्र 1-2-9 अत्ता चराचरग्रहणात् ). The whole ब्रह्माण्ड becomes His morsel(घासु in KonkaNi).
He makes gods etc enjoy their worship.(महं पूजाम् आशयति देवादीन् भोजयतीति महाशनः).
The enjoyments of gods and liberated souls are excellent because of Him(महत् उत्तमम् अशनं
देवानां मुक्तानां च भोगः यस्मात् सः महाशनः।).
Happiness of the most exalted type is महाशम्।
He leads the liberated souls to have it.
(महत् च तत् शं च महाशम्। तत् मुक्तान् नयति प्रापयतीति
महाशनः।).
He inspires the guardian angels (like Indra etc) of the directions.(महत्यः आशा: दिशः येषां ते महाशाः
दिगभिमानिनः इन्द्राद्याः। तान् नयति प्रेरयति इति महाशन:)
He is worshipped by all, so He is महः। He makes the transmigrating souls(संसारिणः) partake of
happiness and sorrow. To the liberated, He serves unalloyed happiness(unmixed with sorrow).(मह्यते सर्वैः पूज्यत इति मह:। आशयति संसारिणः
सुखदुःखे मुक्तान् दुःखामिश्रित सुखं च भोजयतीति अशनः।
महश्चासौ अधश्च महाशनः।).
He bestows noble aspirations to deserving
spiritually evolved souls and inspires them
accordingly.(योग्यानां महती उत्तमा आशा तृष्णा यस्मात् सः
महाशः। तान् योग्यान् नयति तदिच्छानुसारेण प्रेरयति इति नः।).
VISHNU SAHASRANAAMA 167
304. अदृश्यः (Adrishyah)(Invisible)
AS says: He is beyond the reach of all senses, mind and the intellect(सर्वेषां बुद्धीन्द्रियाणाम् अगम्यः।).
PB says: He is beyond thought.(न लभ्य: चिन्त्यमानोऽपि सः अदृश्य इति कथ्यते).
MC say: He is not completely knowable and hence invisible.(साकल्येन ज्ञानगोचरः दृश्यः न भवतीति अदृश्यः।).There is a ब्रह्मसूत्र to this effect which reads: अदृश्यत्वादि गुणको धर्मोक्तेः। 1-2-21. कठोपनिषत् also says: न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चिदेनम्।
It is impossible to ‘see’ Him only by dint of human effort.(पुरुषप्रयत्नेनैव दृष्टुम् अशक्यत्वात् अदृश्यः).
Without His grace, it is impossible to have His vision. The Shruti says: He is attainable by him whom He chooses.To the chosen, He reveals Himself.(तस्य अनुग्रहं विना दृष्टुं अशक्यः यम् एव एष वृणुते तेन लभ्यः, तस्य एष आत्मा विवृणुते तनुं स्वाम् इति काठकश्रुतेः।) भगवत्प्रसादपात्रस्य एव स: लभ्यः। Ref is to Kathopanishad.
Those full of only RajoguNa and TamoguNa will never behold Him.(राजसैः तामसैः वा कदापि दृष्टुं अशक्यः अदृश्यः।).
Independently it is not possible to know Him or ‘see’ Him.(स्वातन्त्र्येण ज्ञातुं दृष्टुं वा न शक्यः अदृश्यः।).
Guidance of the Guru is indispensable.
VISHNU SAHASRANAAMA 168
305. व्यक्तरूपः (Vyaktaroopah)
AS says: In His gross(स्थूल) mode, the universe is His manifest form.(स्थूलरूपेण व्यक्तं स्वरूपम् अस्य इति). Being self-luminous, He becomes manifest(vyakta) to the Yogi-s(in meditation).
(स्वयंप्रकाशमानत्वात् योगिनां व्यक्तरूप इति).
PB says: He assumes divine forms and becomes manifest(to His devotees)(दृश्यो यो व्यक्तरूपत्वात् दिव्यविग्रहधारणात्).
MC say: By His intrinsic power, He assumes
visible forms and manifests before His devotees.(निजशक्त्या भक्तानां व्यक्तं स्फुटं रूपं शरीरं यस्य सः व्यक्तरुपः।).
The Kathopanishad says: He is attained by those whom He chooses and, to them, He reveals Himself.(यं भक्तं एष आत्मा वृणुते स्वीकरोति
यस्मै प्रसीदति इति यावत्, तस्य एष: प्रसन्नः सन् स्वाम् तनूम्
विवृणुते प्रकाशयतीति तस्य एव अपरोक्षविषयो भवतीति
कठोपनिषत्।).
He gives shape and form to the visible universe. He is its sculptor. He, the Architect.
(व्यक्तं प्रपञ्चं ब्रह्माण्डादिकं रूपयति निर्माति इति व्यक्तरूप:)
He narrates in detail(निरूपयति) about the texture of the visible universe(through PuraaNaas etc,) (व्यक्तं ब्रह्माण्डं रूपयति निरूपयति पुराणादिषु इति व्यक्तरूप:)
He is praised(His glory is sung) by the wise.
(व्यक्तैः प्राज्ञै: रूयते स्तूयत इति व्यक्तरूप:, रु शब्दे, व्यक्तः प्राज्ञः इति अमरकोशः।)
Being wise (व्यक्तः), He expounds(निरूपयति) to
mankind various scriptures through Veda Vyaasa etc).(प्राज्ञत्वात् व्यक्तः, रूपयति वेदव्यासाद्यवतारैः
शास्त्रं निरूपयतीति रूप:, व्यक्तश्चासौ रूपश्च व्यक्तरूप:,).
Even the socalled wise, too, come under the spell of His माया। (व्यक्तानपि प्राज्ञानपि रूपयति विमोहयति इति व्यक्तरूप:, रुपु विमोहने). “My माया is insurmountable” says the Lord in गीता (मम माया दुरत्यया)
VISHNU SAHASRANAAMA 169
306. सहस्रजित् (Sahasrajit)
AS says: He wins in battles against thousands of ‘enemies of gods’ i.e.demons.(सुरारीणां सहस्राणि युद्धे जयतीति सहस्रजित्)
PB says the same.
MC say: He assumes countless limbs like heads etc(as said in Purusha Sookta)(सहस्रम् अनन्तानि शीर्षादीनि अङ्गानि जयति प्राप्नोति इति सहस्रजित्, जयो नाम प्राप्तिरेव।). (सहस्रशीर्षा पुरुषः सहस्राक्षःसहस्रपात्..Purusha Sookta).
He has an exalted status due to His countless
excellent auspicious attributes.(सहस्रेण अनन्तैः गुणैः जयति उत्कृष्टो वर्तत इति सहस्रजित्। जयतेः उत्कर्ष प्राप्त्यर्थः प्रसिध्द:।).
307. अनन्तजित् (Anantajit)
AS says: He conquers all beings everywhere in warfare, sports etc with His inconceivable power.(सर्वाणि भूतानि युद्क्रीडादिषु सर्वत्र अचिन्त्य शक्तितया जयतीति अनन्तजित्।)
PB says: There is no limit to His glory, anytime,
by anyone and by any means whatsoever. Therefore, He is ever-victorious endlessly.
(परमात्मनः महिम्नः कदाचित् केनचित् कथंचित् अवधिः नास्ति, तस्मात् सः अनन्तजित्।).
MC say: He has no limit in terms of space and time. Thus, He is infinite and ever-victorious.
(देशतः कालतः अन्तरहितः सः सर्वदा सर्वत्र जयति इति
अनन्तजित्).
Space and time, too, are infinite(relatively speaking) and He surpasses them.(अनन्तान् देशतः कालतः अन्तरहितान् कालाकाशादीनपि जयति अभिभवतीति अनन्तजित्।).
He keeps in check even infinite entities like space and time.(अनन्तान् कालाकाशादीनपि जयति स्ववशे स्थापयतीति अनन्तजित्).
He keeps in check and regulates countless souls and objects.(अनन्तान् असंख्यान् जीवात्मनः
पदार्थान् च जयति नियामकतया प्राप्नोति इति अनन्तजित्).
He ‘conquers’ आदिशेष i.e. uses him as His bed.
(अनन्तं शेषं जयति स्वशय्यात्वेन प्राप्नोति इति अनन्तजित्).
He conquers endless hordes of demons.(अनन्तान् दैत्यान् जयति अभिभवति इति अनन्तजित्).
VISHNU SAHASRANAAMA 170
इष्टोऽविशिष्टः शिष्टेष्टः शिखंडी नहुषो वृषः।
क्रोधहा क्रोधकृत्कर्ता विश्वबाहुर्महीधरः।।(10 Names).
308. इष्टः (Ishtah).
AS says: He is dear to all because His nature is supreme bliss.(परमानन्दात्मकत्वेन प्रियः इष्टः). He is
worshipped through sacrifice(यज्ञेन पूजित इति वा
इष्टः).Sacrifice stands for the spirit of offering, समर्पणभाव, with an attitude of gratitude as the
Lord taught in the गीता (यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्। यत् तपस्यसि कौन्तेय तत् कुरुष्व मदर्पणम्।।
(IX-27).
PB takes this name and the next(अविशिष्टः) as one and says: He is engrossed in protecting one and all.(इष्टोऽविशिष्टः कथितः सर्वरक्षणतत्परः).
MC say the same as AS, but, add the following:
He is dearer than the son, the wealth, and everything else – this Self, our inmost, says बृहदारण्यक उपनिषद्. (तदेतत् प्रेय: पुत्रात् प्रेयो वित्तात्
प्रेयो अन्यस्मात् सर्वस्मात् अन्तरतरं यदयमात्मा।
If we succeed in making Hari our dearest, then,
everything else becomes dear to us.(अस्मिन् प्रिये
प्रियं सर्वं तस्मादेकः प्रियो हरिः).
He regulates याग and यज्ञ, and accepts the offerings as their ‘enjoyer’.(इष्टं यागः अस्य नियम्यतया अस्तीति इष्टः) They quote गीता IX-24, अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च).
309. अविशिष्टः (Avishishtah)(Common)
AS says: Being the inner monitor in all, He is common.(सर्वेषाम् अन्तर्यामित्वेन अविशिष्टः)
PB has already dealt with this name above.
MC treat this word as विशिष्टः and not अविशिष्ट:.
They dismiss the avagraha(ऽ) conjoined to no.308 as a ‘copywriter’s error’.
He is the sole remainder(शेष) after प्रलय.(विशेषेण प्रलये शिष्टः).
He is the special subject of Upadesh by the Guru to the disciples.(विशेषेण गुरुणा शिष्यान् प्रति
उपदिष्ट इति विशिष्टः).
He, from whom, special disciples like Brahma
received Upadesh.(वि विशिष्टानां ब्रह्मादीनां शिष्टं
उपदिष्टं यस्मात् सः).
He, from whom, wrong-doers get special punishment(वि विशिष्टं शिष्टं दण्डनं यस्मात् सः).
He, from whom, even Rudra, Indra etc, receive
punishment.(वि विशिष्टानां रुद्रेन्द्रानामपि शिष्टं दण्डनम् यस्मात् विशिष्टः।).
He, to whom, punishment does not apply.(विगतं शिष्टं शासनं दण्डनं यस्मात् सः).
VISHNU SAHASRANAAMA 171
310. शिष्टेष्टः (Shishteshtah)
AS says: He is dear to the learned.(शिष्टानां विदुषाम् इष्टः शिष्टेष्टः). The cultured(good and the righteous) are dear to Him.(शिष्टा इष्टा अस्य इति).
(Says गीता VII-17 प्रियो हि ज्ञानिनोऽत्यार्थमहं स च मम प्रियः।।). He is worshipped by the cultured.
(शिष्टैः इष्टः पूजित इति वा).
PB says: To learned and wise ones like MaarkaNDeya, He is desirable as the highest
goal of life.(मार्कण्डेयादीनां पण्डितेषु अग्रगायिनाम् उत्कृष्टः
पुरुषार्थत्वेन इष्टः शिष्टेष्ट: इति उच्यते).
MC say the same as AS above and add the
following:
The notables like Brahmaa etc become worthy of worship due to Him(His grace). शिष्टाः ब्रह्मादयः
इष्टाः पूजिताः यस्मात् सः शिष्टेष्टः।).
311. शिखण्डी (ShikhaNDee)
AS says: He sported, as KrishNa, a bunch of peacock feathers as a crest- adornment.
(शिखण्डः कलापो अलङ्कारो अस्य इति शिखण्डी गोपवेषधरः)
PB says: Boundless lustre and radiance are called शिखण्ड and He, who has it, is शिखण्डी.
(अपरिमिततेजः शिखण्डमिति उच्यते, तत् तु यस्यास्ति सः
शिखण्डी).
MC say the same as AS and add:
He reprimands and takes to task the souls sunk in sensory pleasures(शिनः, शम् एषाम्
अस्तीति शिनः, तान्, विषयसुखासक्तान् खण्डयतीति शिखण्डी).
He awakens those who are asleep(ignorant).
(शितं निद्रां खण्डयति, सुप्तं प्रबोधयति इति शिखण्डी, शीँङ्
स्वप्ने).
His excellences are limitless and His lustre is unbearable(to His foes I.e.demons)(अपरिमितम्
अप्रदृश्यम् ऐश्वर्यं परं तेजः शिखण्डम् अस्य इति शिखण्डी).
VISHNU SAHASRANAAMA 172
312. नहुषः (Nahushah)
AS says: He binds all beings with माया.(नह्यति
भूतानि मायया अतो नहुषः, णह् बन्धने।).
PB says the same as AS and quotes from
Shvetaashvatara Upanishad(IV-9)(तस्मिन् चान्यो
मायया सन्निरुद्धः).
MC say: He binds the souls in संसार and, upon enlightenment, puts an end to संसार। (संसारे जीवान् बध्नाति, णह् बन्धने, ज्ञाने सति संसारान्तं च करोति, षो अन्तकर्मणि।).
He binds the souls in Samsaara and, to secure
their liberation, bestows ज्ञान। (नह्यति संसारे बध्नाति
जीवान्, विमोचनार्थं ज्ञानं ददाति, षणु दाने).
313. वृषः (Vrishah)
AS says: Dharma is called Vrisha because it showers(वर्षण) us with fulfilment of wishes.
(कामानां वर्षणाद् वृषः धर्म:)(वृषो हि भगवान् धर्मः, says
महाभारत).
PB says the same as above.
MC say the same as above, and add the following:
He is the most exalted entity.(सः श्रेष्ठ:, श्रेष्ठे सुकृते वृषभे वृष उच्यते इति Amara Kosha).
He brings about rainfall.(अहं वर्षंं निगृह्णामि उत्सृजामि च – गीता IX-19).
He has chosen six excellences.(वृताः षाः षड्गुणाः
येन सः वृषः।)(The six excellences are ऐश्वर्य, वीर्य, यश:, श्री, ज्ञान and वैराग्य).
VISHNU SAHASRANAAMA 173
314. क्रोधहा (Krodhahaa)
AS says: He puts an end to the tendency towards anger in those who are good and righteous.(साधूनां क्रोधं हन्तीति क्रोधहा).
PB says: VishNu as परशुराम was boiling with anger after annihilating the Kshatriyaas twenty
one times. Then, the sage Kashyapa prays to
him fervently to give up his wrath and God, as
परशुराम, does accordingly.(काश्यपस्य प्रार्थनया यः क्रोधं
क्षत्रहानिदं हतवान् क्रोधहा प्रोक्त:).
MC say: He removes our anger.(क्रोधं हन्ति परिहरतीति क्रोधहा). MC quote गीता which says that
the traits of the three GuNass emanate in us
from Him only(ये चैव सात्त्विका भावा राजसातामसाश्च ये।
मत्त एवेति तान् विद्धि – VII-12). He causes and He
removes!)).
Shri Madhvacharya says in his गीता भाष्य: “The
natures of all are fixed by Him only. What more is there to be said!”).(सर्वस्वभावो नियतः तेनैव किमतः
परम्।).
He kills demons, who personify anger
.(क्रोधस्वरूपान् दैत्यान् हन्तीति क्रोधहा).
315. क्रोधकृत् कर्ता (Krodhakritkartaa)
PB and MC construe कर्ता as an independent name, but, AS clubs both together.
AS says: He gets angry with the wicked and the vicious(असाधुषु क्रोधं करोति इति क्रोधकृत्).
Karma is what is done. The world is His act.
(क्रियत इति कर्म जगत्, तस्य कर्ता). He cuts asunder
the demons who are full of anger(क्रोधकृतां
दैत्यादीनां कर्ता छेदक इति एकं वा नाम).(कृती छेदने).
PB says: He(as परशुराम) got angry, in the days of yore, with the Kshatriyaas(क्रोधकृत् क्षत्रियेभ्यो यः पुरा क्रोधं करोति यः). He cut asunder the king called कार्तवीर्य out of anger.(क्रुध् हेतो कार्तवीर्यस्य
छेत्ता कर्तेति शब्द्यते).
MC say: He brings about anger with रजोगुण.
(रजोगुणद्वारा क्रोधं करोति उत्पादयति इति क्रोधकृत्).
He also pacifies anger(क्रोधं कृन्तति छिनत्ति
उपशमयतीति क्रोधकृत्, कृती छेदने).
He cuts asunder the ropes of संसार, so He is कर्ता।(कृणोति संसारपाशं हिनस्ति छिनत्ति इति कर्ता).
VISHNU SAHASRANAAMA 174
316. विश्वबाहु: (Vishvabaahuh).
AS says: He is the support of all(विश्वेषाम् आलम्बनत्वेन), All shoulders are His(विश्वे बाहवो अस्येति) and His shoulders are everywhere(विश्वतो
बाहवो अस्येति).
PB says: His shoulders are everywhere(विश्वस्मै
यस्य बाहू सः विश्वबाहू प्रकीर्तितः).
MC say: He has countless shoulders.(विश्वाः अनन्ताः बाहवः भुजाः यस्य सः विश्वबाहु:). पुरुषसूक्त says
the same(विश्वतः चक्षुरुत विश्वतो मुखो विश्वतो बाहुरुत
विष्वतस्पात्).
He activates all, energises all(विश्वान् सर्वान् बाहयति
प्रयत्नवतः करोतीति विश्वबाहु:, बाहृ प्रयत्ने).
Independently He does everything(विश्वं सर्वं कार्यजातं वहति निर्वहतीति विश्ववाहु:, व बयोरभेदात् विश्वबाहु:).
317. महीधरः (Maheedharah)
AS says: He receives the worship of all(महीं पूजां धरतीति महीधरः). He supports the earth(महीं धरणीं
धरतीति महीधरः).
PB says: He rids the earth of its load and upholds it(भारावतरणं कृत्वा गां धत्ते स महीधरः).
MC say: As the legendary Tortoise, He upholds the earth.(कूर्मरूपेण महीं धारयतीति महीधरः).
(पृथ्वी त्वया धृता लोका: देवि त्वं विष्णुना धृता).
With mountains, He sustains the earth(भूधरद्वारा
महीं धारयतीति महीधरः).
Through the earth, He upholds all beings(मह्या महीद्वारेति यावत्, धारयति भूतानि इति महीधरः).(गीता says:
गाम् आविश्य च भूतानि धारयामि अहमोजसा – XV-13).
VISHNU SAHASRANAAMA 175
अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः।
अपांनिधिरधिष्ठानम् अप्रमत्तः प्रतिष्ठितः ।।(48) (9 Names)
318. अच्युतः (Achyutah)
AS says: He is free from the six modifications.
(षड् भाव विकार रहितत्वाद् अच्युतः). The six विकार are
– अस्ति, जायते, वर्धते, विपरिणमते, अपक्षीयते, नश्यति. The
– child IS in the womb of its mother, he is BORN, he GROWS, he undergoes physical changes such as PUBERTY, his senses and organs become WEAK more and more and finally he DIES.
PB says: He never slips down from His splendour, from His excellences(न स्वैश्वर्यात् प्रच्युतो
यः सोऽच्युतः परिकीर्तितः).
MC say: He does not fall down from His seat
(कदापि स्वपदात् न च्यवते भृश्यत इति अच्युतः, च्युङ् गतौ).
He suffers no fall from His ‘wealth'(of divine
powers etc) nor His Lordship.(ऐश्वर्यात् स्वप्रभुत्वतः
कदापि न च्यवत इति अच्युतः).
In terms of space, time and attributes He has no fall.(देशतः कालतः गुणतश्च च्युतिरहितत्वात् अच्युतः).
319. प्रथितः (Prathitah)
AS says: By virtue of mighty acts like creation of the universe etc, He is famous.(जगदुत्पत्यादि कर्मभिः प्रख्यातः प्रथितः).
PB says: He is famous by virtue of His being
Achyuta(earlier name no.318).(अच्युतत्वेन लोकेऽस्मिन् प्रख्यातः प्रथितः स्मृतः).
MC say: He is glorified in the scriptures.(शास्त्रे प्रसिद्धत्वात् प्रथितः).
He surpasses the mutable(kshara) and the
immutable(akshara) and so Gita hails Him as
Purushottama.(Gita XV-18).(अतोऽस्मि लोके वेदे च
प्रथितः पुरुषोत्तमः).
VISHNU SAHASRANAAMA 176
320. प्राणः (PraaNah)
AS says: As HiraNyagarbha, He gives us the gift of life.(सूत्रात्मना प्रजाः प्राणयतीति प्राणः).
PB says: He is the life of those who surrender.
(उपजीविनां जीवितरूपत्वात् प्राणः).
MC say: He leads His devotees to Moksha.
(स्वान् मोक्षं प्रति प्रणयतीति प्राणः).
He speaks a lot(He preaches Brahmaa etc).
(प्रकर्षेण अणति शब्दं करोति, ब्रह्मादीन् उपदिशति इति यावत्).(अण् शब्दे).
He inspires very much to perform sacrifices etc.(प्रकृष्टयज्ञादि प्रेरकः).
321. प्राणदः (PraaNadah)
AS says: He gives(ददाति) the gift of life and strength to gods as well as the demons. Likewise, He puts an end( द्यति) to it as well.
(सुराणां असुराणां च प्राणं बलं ददाति द्यति वा इति प्राणदः).
PB says nothing more.
MC say: To deserving aspirants, He imparts the ‘magnificent sound’ called the Veda.(प्रकृष्टः
अणः शब्दः वेदात्मकः, तं योग्येभ्यः ददातीति प्राणदः, ).
PraaNa has the meaning of knowledge. He
imparts knowledge.(प्रकृष्टः अणः ज्ञानं, तं ददातीति प्राणदः).
VISHNU SAHASRANAAMA 177
322. वासवानुजः (Vaasavaanujah)
AS says: During His incarnation as वामन, He took birth as the younger brother of Indra, His parents being Aditi and Kashyapa.(अदित्यां कश्यपाद् वासवस्य अनुजो जात इति वासवानुजः।). वासव means Indra. अनुज means brother.
PB says the same as above.
MC say: He incarnates in compliance with the
prayerful wishes of gods.(वसूनां देवानाम् इदं(प्रार्थनम्) वासवम्। तत् अनुसृत्य जायते प्रादुर्भवति इति
वासवानुज:).(वसुशब्दः देवतासामान्यवाचकः).(गीता IV-8
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्म संस्थापनार्थाय
सम्भवामि युगे युगे।।).
He is the king of gods. He incarnates as and when He wishes.(वसवो देवाः अस्य सन्तीति वासवः
अमरप्रभुः। अनु स्वेच्छाम् अनुसृत्य जायते प्रादुर्भवति इति अनुजः। वासवश्च असौ अनुजश्च वासवानुजः।).
He has with Him the wealth called Moksha.
He incarnates as He pleases.(मोक्षाख्यवसुः अस्य
अस्तीति वासवः। अनु स्वेच्छाम् अनुसृत्य जायते प्रादुर्भवति इति
अनुजः। वासवश्च असौ अनुजश्च वासवानुजः।).
He reveals Himself(before His devotees) depending on their wealth(वसु) in the form of
Knowledge, devotion, dispassion etc.(वसूनां
ज्ञानभक्तिविरक्तिरूपाणां धनानाम् इदं वासवम्, ज्ञानादीनां
समुदाय:, तत् अनुसृत्य जायते अभिव्यक्तो भवतीति वासवानुज:।).
The gods are His(dependent on Him). He is
‘born’ again and again. (वसवः देवाः अस्य सन्तीति
वासवः। पुनः पुनः जायते इति अनुजः। वासवश्च असौ अनुजश्च
वासवानुजः।).
VISHNU SAHASRANAAMA 178
323. अपां निधि: (Apaam Nidhih)
AS says: Ocean is the treasurehouse (nidhi) of
water(अपाम्) and it is one of His glories.(आपो यत्र निधीयन्ते सः अपां निधिः). गीता X-24 सरसाम् इव सागरः).
PB says: He supported and upheld the ocean
(क्षीरसागर) during its churning. (अपांनिधि: मथ्यमान
महार्णव विधारणात्).
MC say: The gods are called आपः because they are full of joy(पृणन्ति, पृण प्रीणने) and they give us allround protection. These gods have VishNu as their support and resort(in times of need). (आ समन्तात् प्रणन्ति पालयन्ति इति वा आपः देवताः। तासां निधिः आश्रयः अपां निधि:।).
The various incarnations like Fish-incarnation, full of excellent attributes, are His..(आसमन्तात् पूर्णत्वात् आपः गुण परिपूर्णाः मत्स्यादयः भगवद्रूपविशेषाः, तासां निधानत्वात् निधि:).
अप also means actions(Karma) and He is the ‘shelter’ for them(He is their motive power).
(अपां कर्मणां निधिः आश्रयः अपां निधि:, अप शब्दः कर्मार्थे
प्रयुज्यते).
324. अधिष्ठानम् (Adhisthaanam)
AS says: All creation is grounded in Him, the
Brahman, He being the material cause.
(अधितिष्ठन्ति भूतानि उपादान कारणत्वेन ब्रह्मेति। गीता IX-4
मत्स्थानि सर्वभूतानि यन्त्रारूढानि मायया).
PB says: During the legendary churning of the
milky ocean, the mountain called Mandara was
the churning rod. This revolving Mandara was
upheld by Him.(भ्राम्यमाणं मन्दराद्रीं धृतवान् यो महाजले।
अधिष्ठानं तमेवाहुः।)
MC say: He is the fundamental basis of the entire universe.(निखिलजगतः मूलाधारम् अधिष्ठानम् इति
प्रोक्तम्).
He always excels everywhere, so अधि, He is the universal support, so स्थानम्।(अधि सर्वतः अधिकम्, सर्वाधारत्वात् स्थानम् अधिष्ठानम्).
He is omnipresent(अधिगतं स्थानं सर्वत्र स्थितिरिति
अधिष्ठानम्).
The superior status of the liberated souls is due to Him(मुक्तात्मनाम् अधि अधिकं स्थानं स्थितिर्यस्मात्
तत् अधिष्ठानम्).
VISHNU SAHASRANAAMA 179
325. अप्रमत्तः (Apramattah)
AS says: He dispenses fruits of karma to all
according to their deserts. He does not falter at all in so doing.(अधिकारिभ्यः कर्मानुरूपं फलं प्रयच्छन्
न प्रमाद्यति इति अप्रमत्तः).He commits no blunder
(प्रमाद).
PB says: He is very careful while protecting His
devotees.(आत्यन्तावहितः त्राणे अप्रमत्तः प्रकीर्तितः).
MC say: He never commits a blunder.(प्रमत्तो न भवति, कदापि प्रमादस्य पात्रं न भवति इति यावत् अप्रमत्तः।).
It is the lot of the individual Jeeva to commit
blunders, He is not like the faltering Jeeva.
(प्रमत्तः जीवात्मा, सः न भवतीति अप्रमत्तः).
He ensures that the eligible(for Moksha) saadhaka does not commit blunder(in thought,
speech and deed). योग्याधिकारी प्रमत्तो न भवति अस्माद् इति अप्रमत्तः).
He is full(of all excellences), so अः। Because of exceeding happiness, He is प्रमत्तः। (पूर्णत्वात् अ:, प्रकर्षेण प्रीतत्वात् प्रमत्तः। Amara Kosha lists मत्तः
as a synonym for happiness – हृष्टे मत्तः तृप्तः प्रहृष्टः
प्रमुदितः प्रीतः इति अमरकोश:।
The liberated souls are full(of good qualities) and are exceedingly happy because of Him.
(पूर्णत्वात् अः, मुक्तात्मानः प्रकर्षेण मत्ताः हृष्टाः यस्मात् सः
अप्रमत्तः).
326. प्रतिष्ठितः (Pratishthitah)
AS says: He is established in His own glory.
(स्वे महिम्नि स्थितः प्रतिष्ठितः).Chhandogya Upanishad
has this: Revered Sadguru! In whom is He,Brahman, established? Sadguru says: in His own glory. स भगवः कस्मिन् प्रतिष्ठित इति। स्वे महिम्नि। 7-24-1).
PB says the same as above.(स्वे महिम्नि स्थितो यस्तु
स प्रतिष्ठित उच्यते।).
MC say the same as above and add:
In each and every object He is present.(स्थितेषु
पदार्थेषु प्रति प्रति स्थित इति प्रतिष्ठितः).
In each and every soul He is present as the inner regulator..(स्थितेषु जीवनसम्पन्नेषु प्रति प्रति नियामकतया स्थितः इति प्रतिष्ठितः).
.
VISHNU SAHASRANAAMA 180
स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः।
वासुदेवो बृहद्भानुरादिदेवः पुरन्दरः।।(49) (9 Names)
327. स्कन्दः (Skandah)
AS says: As Amrita, He flows. As wind, He dries up.(स्कन्दत्यमृतरूपेण गच्छति, वायुरूपेण शोषयति इति वा).
PB says: He ‘dries up’ the demons etc.(असुरादीन्
शोषयति स्कन्दः स्कन्दयतीति यः).
MC say: He has ejected the universe out of Himself.(स्वस्मात् जगतो निष्कासनात् स्कन्दनामा, स्कन्दिर्
गति शोषणयोः।)(स्कन्दो जगतः स्कन्दनात्).
Through the sun, He dries up water etc.
(स्कन्दति सूर्यद्वारा जलादीन् शोषयतीति स्कन्दः).
Through the sun, He ‘dries up’ the span of our
lives.(स्कन्दति सूर्याद्वारा जीवात्मनाम् आयुषां हरणात्
शोषयतीती स्कन्दः, स्कन्दिर् गति शोषणयोः।).
During His incarnation as Narasimha, He ejected Himself from the pillar.(नृसिंहावतारे स्तंभ द्वारा स्वयम् आत्मानं स्कन्दति निष्कासयतीति स्कन्दः।).
He gives(ददाति) knowledge(सम्) and happiness(कम्) to His devotees.(सं ज्ञानं कं सुखं
च भक्तेभ्य: ददातीति स्कन्दः।).
328. स्कन्दधरः (Skandadharah)
AS says: He supports and sustains the Path of
Dharma.(स्कन्दं धर्मपथं धारयतीति स्कन्दधरः।).
PB says: He takes care and supports SubrahmaNya.(स स्कन्दधरः आख्यातः षडानन
विधारणात्।).
MC say: He takes care of Six-faced सुब्रह्मण्य।(स्कन्दं षण्मुखं धारयतीति स्कन्दधरः ). गीता –
सेनानीनाम् अहं स्कन्दः – X-24).स्कन्द, also known as कार्तिकेय, is the Commander-in-Chief of the
celestial battalions.
The sun is स्कन्द because he dries up(by evaporation). VishNu upholds the sun.(स्कन्दति
शोषयतीति स्कन्दः सूर्यः। तं धारयतीति स्कन्दधरः।).
VISHNU SAHASRANAAMA 181
329. धुर्यः (Dhuryah).
AS says: He shoulders the yoke of responsibility for the birth etc of all creation.
(धुरं वहति समस्तभूतजन्मादिलक्षणां इति धुर्यः).
PB says: He upholds the entire cosmos.(भुवनं
धृतवान् धुर्यः।).
MC say: He bears the burden of all.(सर्वस्य भारं
वहतीति धुर्यः).
He assumes the forms of beasts of burden such as bulls, horses etc and bears the burden.(वृषभ अश्वादिषु वृशभत्वादिरूपेण सन्निहितः सन् धुरं भारं वहतीति धुर्यः।).
He is ahead of all gods and is in the forefront.
(अशेषदेवानां धुरंधर अग्रगामीति धुर्यः।).
330. वरदः (Varadah).
AS says: He confers the boons wished for.
As the officiating यजमान, He gives away the cow as a gift.(अभिमतान् वरान् ददातीति, वरं गां दक्षिणां
ददाति यजमानरूपेण इति वा वरदः, गौर्वै वरः इति श्रुतेः).
PB says: He gives what we wish for.(वरदः अभीष्टदः स्मृतः).
MC say: He gives boons.(वरान् ददातीति वरदः).
He frustrates and makes ineffective the boons given(recklessly sometimes to demons) by Brahmaa etc(ब्रह्म रुद्रादीनां वरान् द्यति खण्डयति इति वरदः, दो अवखंडणे).
He confers the most exalted happiness to the eligible.(योग्येभ्य: वरं सुखं श्रेष्ठसुखं ददातीति वरदः).
He confers liberation(वरदः मोक्षदः).
VISHNU SAHASRANAAMA 182
331. वायुवाहनः (Vaayuvaahanah)
AS says: He makes the seven varieties of wind
to blow.(मरुतः सप्त आवहादीन् वाहयतीति वायुवाहनः).
Our ancient sages have given seven kinds of
wind in ascending order of velocity – Aavaha, Pravaha, Anuvaha, Samvaha, Vivaha, Paraavaha and Parivaha – like we speak of gale, storm, tempest, hurricane, tornado etc.
PB says: He makes the vital PraaNa to blow.
(जगत् प्राणं वहति यो वायुवाहन उच्यते).
MC say: He has मुख्य प्राण as His vehicle.(वायुः
मुख्यप्राणः वाहनं यानं यस्य सः वायुवाहनः।)
He makes the breath enter individual bodies.
(वायुं जीवात्मनां शरीराणि प्रति वाहयतीति वायुवाहनः).
The souls are ‘carriers of Vaayu'(vital breath).
He is the motive power of the souls, their
inspiration.(वायुं श्वासवायुं वहन्तीति वायुवाहाः जीवाः, तान् नयति प्रेरयतीती वायुवाहनः).
He binds and He liberates.(वयते संसारे बध्नाति इति वायुः, वय बन्धने, वाहयति मोक्षं प्रापयतीति वाहनः).
During प्रलय, everything merges in Him, so He is
Vaayu’. He conduces to Moksha, so He is Vaahana.(व्येति सर्वस्मिन् प्रलये इति वायुः, मोक्षं वाहयतीति
वाहनः).
Moving everywhere, He confers life, so He is वायुः। He is the universal conductor, so वाहनः।
(वान् सर्वत्र गच्छन् सर्वस्य आयु:प्रद इति वायुः। सर्वनिर्वाहकात्वात् च वाहनः).
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332. वासुदेवः (Vaasudevah)
AS says: He abides in all,, He covers all, so He is Vaasu. He is Deva because He plays, is all-conquering, transacts with us, illumines, is praised and is on the move. He is Vaasu and Deva, so Vaasudeva.(वसति वासयति आच्छादयति सर्वमिति वा वसुः, दीव्यति क्रीडते विजिगीषते व्यवहरति द्योतते
स्तूयते गच्छतीति वा देव:, वासुश्चासौ देवश्च इति वासुदेवः).
PB says: He dwells in all, makes all dwell in Him
and thus is playful and joyous, so He is Vaasudeva(सर्व भूतेश्वपि वसन् स्वस्मिन् भूतानि वासयन् ।
यः क्रीडति मुदा यद्वा वासुदेवः स उच्यते।।).
MC say: He knows, so वाः, He produces, so सुः, He plays, so देवः, so collectively He is वासुदेवः।
(वाति जानातीति वाः, सूते उत्पादयति इति सुः, दीव्यति क्रीडते
इति देवः, वाश्चासौ सुश्चासौ देवश्च वासुदेवः).
He is everywhere,all are in Him, so वासुः, He illumines, so देवः।(सर्वत्र वसतीति सर्वमत्र वसतीति वा
वसुः, वस निवासे, दीव्यति द्योतत इति देवः, वासुश्चासौ देवश्चेति
वासुदेवः।).
He pervades everything, He envelopes everything with अविद्या etc(वस्ते सर्वं व्याप्नोतीति, अविद्यादिना सर्वम् आवृणोति इति वा वासु:, वस आच्छादने, दीव्यति क्रीडत इति देवः, वासुश्चासौ देवश्च वासुदेवः).
During संसार, He conceals Himself. In the state of liberation, He reveals Himself.(वासयति आत्मस्वरूपं संसार इति वासु:, देवयति द्योतयति मोक्षे आत्मस्वरूपमिति देवः)
In the eligible, He ‘places’ knowledge. He deprives the ineligible of knowledge, so He is वासु:, He plays, so He is देवः। (योग्येषु वं ज्ञानम् अस्यति
स्थापयति, आयोग्येषु वं ज्ञानम् अस्यति निरस्यति इति वा वासु:,
दीव्यति क्रीडते इति देवः).
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333. बृहद्भानु: (Brihadbhaanuh)
AS says: His rays are large and reach the sun, moon etc and, with them(sun etc), He illumines the world.(बृहन्तो भानवो यस्य चन्द्रसूर्यादिगामिनः।
तैर्विश्वम् भासयति यः स बृहद्भानुरुच्यते।।).
PB says the same.(बृहन्तॊ भानवो यस्य स बृहद्भानुरुच्यते).
MC say: He is endowed with stupendous lustre
and radiance.(बृहन्त: महान्ति भानवः तेजांसि यस्य सः).
He is endowed with stupendous knowledge.
(बृहन्त: महान्तः भानवः रश्मयः ज्ञानस्य इति बृहद्भानु:).
The lustre radiated by the liberated souls is due to Him.(मुक्तात्मनां बृहत् महत् भानुः तेजः यस्मात् सः
बृहद्भानु:).
He is stupendous in lustre. He makes it possible for the luminaries like the sun to emit rays.(तेजसा बृम्हणात् बृहत्। भाः सूर्यादिकिरणान् नुदति
प्रेरयति इति भानुः। बृहत् च असौ भानुश्च बृहद्भानुः।).
He is stupendous in terms of His excellences.
He is self-luminous.(गुणसमृद्धत्वात् बृहत्। भाति स्वतः
प्रकाशत इति भानुः। बृहत् च असौ भानुश्च बृहद्भानु:).
He is full of excellences, so बृहत्. He is luminous, so भा, He is praised by all the Vedaas, so नुः।(गुणपूर्णत्वात् बृहत्। प्रकाशरूपत्वात् भा।
नूयते सर्वैः वेदैः स्तूयते इति नुः। बृहत् च असौ भा च असौ नुश्च
बृहद्भानु:).
His radiance is immense and far-reaching.
He is praised by all very well. (बृहती भा: यस्य सः
बृहद्भः। आ नूयते सर्वैः सम्यक् स्तूयत इति अनुः। बृहद्भश्चासौ
अनुश्च बृहद्भानु:).
He is praised very well in the scriptures as immensely luminous and radiant.(बृहद्भ इति शास्त्रे
आ नूयते सम्यक् स्तूयत इति बृहद्भानु:).
VISHNU SAHASRANAAMA 185
334. आदिदेव: (Aadidevah)
AS says: He is the primary cause. He is luminous etc, so divine.(आदिः कारणम्, स च असौ देवश्च इति आदिदेव:, द्योतनादि गुणवान् देवः).
PB says: He plays by using just one quarter of His excellences.(क्रीडतीति आदिदेव: सः पादात्मकविभूतीभिः।).
MC say: Being the primary cause, He is आदि।
He illumines, is victorious, desires, is praised, transacts(with us), is on the move and plays, so देवः।) (सर्वकारणत्वात् आदिः, दीव्यति द्योतते, विजयते, इच्छति, स्तूयते, व्यवहरति, गच्छति क्रीडते वा इति देवः।
आदिश्चासौ देवश्च आदिदेव:).PaaNini has given all these meanings for the root दिवु in his धातुपाठ.
He is the beginning(before creation He is there) and He is देवः। (आदिः आद्यः स च असौ देवश्च आदिदेव:)
He has been praised(in Vedaas etc) from the very beginning.(आदौ पूर्वकाले दीव्यते स्तूयत वेदादिषु
इति आदिदेव:) The Agni Sookta says: अग्निः पूर्वेभिः
ऋषिभिः ईड्यो नूतनैरपि। Agni is praiseworthy for the ancient sages as well as the newcomers.).
335. पुरन्दरः (Purandarah)
AS says: He destroyed the cities of the enemies of gods.(सुरशत्रूणां पुराणां दारणात् पुरन्दरः।).
PB says: He is known as Purandara because He destroyed the cities of the demons.(पुरन्दर इति ख्यातो असुराणां पुरदारणात्।).
MC say: He destroys the ‘cities’ called संसार of the souls.(जीवात्मनाम् पुरः संसाररूपाः पुरः दारयति इति
पुरन्दरः।).The MunDaka Upanishad says: भिद्यते हृदय्रन्थिश्च्छिद्यन्ते सर्व संशयाः …..).
VISHNU SAHASRANAAMA 186
अशोकस्तारण: तारः शूरः शौरी जनेश्वरः।
अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः।।(50)(10 Names).
336. अशोकः (Ashokah)
AS says: He is sorrowless because He is free from the six ‘waves’ of mind like sorrow etc.
(शोकादि षडूर्मिवर्जितः अशोकः।).Hunger, thirst, sorrow, delusion, senility and death – these occur again and again like waves in Samsaara, so they are called ऊर्मि। ( अशना, पिपासा, शोक, मोह,
जरा मरणानीति ऊर्मय इव आवर्तमानाः संसारे ऊर्मय इति उच्यन्ते।).
PB says: He is the destroyer of sorrow and delusion.(अशोकःशोक मोहादि नाशकः परिकीर्तितः).
MC say the same as above and add:
He is full, so अः। He is the abode (ओकः) of happiness (शम्), so He is अशोकः।(पूर्णत्वात् अ:, शं सुखं, तस्य ओकः आश्रयः शोकः।).
He, due to whom, we overcome sorrow.(न विद्यते शोकः यस्मात् सः।).
The individual souls partake of happiness and sorrow, so they are अशाः। He is their shelter and refuge(ओकः), so He is अशोकः।
(अश्नन्ति सुखदुःखे इति अशाः जीवाः, तेषां ओकः आश्रयः
अशोकः।).
The gods never sleep, so they are अशाः, their exalted (उत्कृष्टं) happiness ( कं सुखं) is due to Him. (न शेरते इति अशाः निद्रारहिताः देवाः। तेषाम् उत्कृष्टं कं सुखं यस्मात् सः।).
He sleeps not(ever awake). His happiness is most superior.(न शेते इति अशः, उत्कृष्टं कं सुखं यस्य सः उकः, अशश्चासौ उकश्च अशोकः).
His happiness is exalted, so He is अशः, He is the most superior Doer, उक:। (अधिकं शं यस्य सः अशः अधिकानन्दः, उत्कृष्टः कर्ता उक:., अशश्चासौ उकश्च अशोकः).
VISHNU SAHASRANAAMA 187
337. तारणः (TaaraNah)
AS says: He ferries us across the ocean of संसार। ( संसारसागरात् तारयतीति तारणः).
PB says: He rescues us from the fear of enemies, diseases etc.(तारणो य: तारयति वैरिव्याध्यादि भीतितः।).
MC say the same as AS and add:
The liberated are ताराः। Their happiness(णः) is due to Him.(तारयन्ति संसार सागरं तरन्ति इति ताराः
मुक्तात्मानः। तेषां णः सुखं यस्मात् सः तारणः, णोऽहि निर्वृतिवाचकः।).
Because of Him, we get rid of evil. He is blissful.(तरन्ति अनेन अनिष्टनिचयमिति तारः। सुखरूपत्वात्
णः। तारश्वासौ णश्च तारण:।).
Aum is called तार, the joy springing up from its chant is due to Him.(तारेण प्रणवेन णः सुखं यस्मात् सः
तारणः।).
Through Aum(तार) one is led to liberation.(तारेण नीयते मुक्तिं प्रतीति तारणः।)
He is praised through Aum(तारेण नूयत स्तूयत इति तारणः).
He is the lord of the sun(तरणिः).(तरणेः सूर्यस्य अयं स्वामी इति तारणः।)
VISHNU SAHASRANAAMA 188
338. तारः (तार:)
AS says: He saves us from the fear of womb, birth, old age and death.(गर्भजन्मजरामृत्युलक्षणाद् भयात् तारयति इति तारः।)
PB says: He saves us always from the fear of संसार। (तारः संसारभयतो नित्यं तारयतीति सः).
MC say: He is expounded through Aum.(तारः
प्रणवप्रतिपाद्यः।).
He is all-pervasive, so तः। He is sporting (in His
own bliss) and He makes the liberated, too, sport likewise.(ततत्वात् तः, आ सम्यक् रमते मुक्तान् रमयतीति वा अरः, तश्चासौ अरश्च तारः।).
He pervades, so तः, does not become less, so अरः। ( तनोति इति तः, न रीयते क्षयति इति अरः, तश्चासौ
अरश्च तारः, रीँङ् क्षये).
339.शूरः (Shoorah).
AS says: Due to His prowess, He is शूरः।
(विक्रमणात् शूरः).
PB says: Daring to be victorious, He is capable and brave.(विजिगीषुतया जैत्रः समर्थः शूर उच्यते).
MC say the same, but, add the following:
He is blissful, so शू, He is most high, so उः, He is always playful, so रः। (सुखशीलत्वात् शुः, उच्चत्वात् उ:, रमते सर्वदा इति रः, शुश्चासौ उश्चासौ रश्च शूर:).
He enables the liberated to sport exceedingly well(in their bliss).(शून् सुखशीलान् मुक्तान् उच्चैः रमयति इति शूरः).
He is on the move everywhere.(शवति सर्वत्र गच्छतीति शूरः, शु गतौ).
He is resorted to by the mortally afraid.(शूयते असौ भयार्तैः इति).
VISHNU SAHASRANAAMA 189
340. शौरिः (Shourih)
AS says: He is the son of Vasudeva, whose father was Shoorasena(शूरस्य गोत्रापत्यं पुमान् शौरिः,
वसुदेवस्य सुतः).
PB says the same as above.
MC say the same.
341. जनेश्वरः (Janeshvarah)
AS says; He is the Lord of beings.(जनानां जन्तूनाम्
ईश्वरो जनेश्वरः)
PB says nothing more than the above.
MC say: He is the Lord of the souls.(जनानां जीवात्मनाम् ईश्वरः प्रभुः जनेश्वरः।).
He is the most superior among chieftains of the souls(जनानां जीवानाम् ईशा: स्वामिनः जनेशाः, तेषु वरः जनेश्वरः।).
He is unborn and He is the Lord(न जायत इति जनः,
जनश्चासौ ईश्वरश्च जनेश्वरः).
He is unborn, He is the Lord, He is superior.
(न जायत इति जन:, ईष्टे इति ईश:, उत्तमत्वात् वरः।)
He produces everything, so He is जः, there is none to lord over Him, so नेश्वरः.(सर्वं जनयति
उत्पादयति इति जः, न ईश्वरो अस्य अस्तीति नेश्वर:, जश्चासौ
नेश्वरश्च जनेश्वरः।).
They, the liberated, are not born, so they are जनाः, He is their Lord.(न जायन्त इति जनाः मुक्ताः, तेषाम् ईश्वरः जनेश्वरः).
VISHNU SAHASRANAAMA 190
342. अनुकूलः (Anukoolah)
AS says: He is favourable and propitious because He is the Self of all.(आत्मत्वेन हि सर्वेषाम्
अनुकूलः। Nobody does anything against oneself(न हि स्वस्मिन् प्रातिकूल्यं स्वयम् आचरति).
PB says: Though He is so exalted, He has no pride or arrogance, and is always most favourable to His devotees.(स्वभावतो महत्वेऽपि
मदविस्मयवर्जनात्। निजभक्तप्रवणो नित्यम् अनुकूल इति स्मृतः।।).
MC say: He is favourable to the good and the
righteous.(सुजनहितकारित्वात् अनुकूलः।).
In keeping with the eligibility of individual souls, He veils their true nature and His own nature by (delusive powers called) स्वगुणाच्छादिका and परमाच्छादिका respectively.
(जीवात्मनां स्वरूपयोग्यताम् अनुसृत्य कूलति (कूल आवरणे) जीवात्मनां स्वरूपं स्वस्वरूपं च मायाभ्यां(स्वगुणाच्छादिकया
परमाच्छादिकया च) आवृणोति इति अनुकृलः।).
Though so close to individual souls, He veils Himself.(अनु जीवात्मनां समीपे एव स्थित्वाऽपि कूलति तान् प्रति स्वात्मानम् आवृणोति इति अनुकूलः। (अनु समीपे इति विश्वः)(Vishva is a dictionary by that name like अमर, मेदिनी, हलायुध etc).
He is full(of excellences) and is extolled in the
Vedaas, so He is अनु, and He conceals Himself from the ineligible, so कूलः। (पूर्णत्वात् अ: इति नूयते
वेदैः स्तूयत इति अनुः,णु स्तुतौ, कूलति योगसहितया मायया
स्वात्मानम् अयोग्यान् प्रति आवृणोति इति कूल: । अनुश्चासौ कूलश्च अनुकूलः।) गीता VII-25 नाहं प्रकाशः सर्वस्य योगमाया
समावृतः).
He gives the gift of life to all and encloses them with the protective cover of His grace.
(अनिति प्राणिति समस्त जीवजातम् अनेन इति अनुः। अन प्राणने, कूलति स्वानुग्रहकवचेन आवृणोति इति कूल:, अनुश्चासौ कूलश्च अनुकूलः).
The souls praise Him in keeping with their individual abilities, so अनुकु:, He is most exalted, so उ:, He accepts all as His own, so लः।
(अनु जीवात्मनां सामर्थ्यम् अनुसृत्य कूयते स्तूयत इति अनुकुः, कुङ शब्दे, सर्वेभ्यः सकाशात् उच्चत्वात् अः, लाति सर्वम् आत्मीयतया आदत्त इति लः, ला आदाने, अनुकुश्चासौ उश्च
अनुकूः, अनुकूश्चासौ लश्च अनुकूलः।).
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343. शतावर्तः (Shataavartah)
AS says: For protecting Dharma, He comes back again and again as अवतार in repeated rounds.(धर्मत्राणाय शतम् आवर्तनानि प्रादुर्भावा अस्य इति
शतावर्तः). As प्राण, He circulates in hundreds of nerves.(नाडीशते प्राणरूपेण वर्तत इति वा।).
PB says: His nature is a cluster of whirlpools of
excellence. He bestows material welfare as well as spiritual weal.(ऐश्वर्यज्रम्भिताख्या आवर्ता यस्य नित्यशः। शतं सन्ति शतावर्तः कथितः भुक्तिमुक्तिदः।).
MC say the same as AS and add the following:
He makes the innumerable gods and
goddesses go through rounds and rounds of various duties. The word ‘hundred’ means ‘endless’ here.(शत संख्याकान् देवान् अधिकारित्वेन
आवर्तयति प्रवर्तयति इति शतावर्तः, शतशब्दो अनन्तवाची।).
He revolves in संसार in repeated rounds those
innumerable souls who are fit only for संसार.
(शतम् अनन्ता: संसारयोग्याः, तान् संसारे आवर्तयति भ्रामयति
इति शतावर्तः।).
He is the indweller in innumerable souls.(शते
अनन्तेषु जीवेषु आ सम्यक् वर्तत इति शतावर्तः।).
Even the innumerable whirlpools in water(rivers) are due to Him.(शतम् अनन्ता: आवर्ताः
आवर्तोपलक्षिताः जलस्य व्यापाराः यस्मात् सः).
शः means happiness, तः means pervasive. He inspires and moves the universe.(सुखरूपत्वात्
शः, व्याप्तत्वात् तः, आवर्तयति जगत् प्रेरयति इति आवर्तः।).
VISHNU SAHASRANAAMA 192
344. पद्मी (Padmee)
AS says: He has a lotus in hand.(पद्मं हस्ते विद्यत इति पद्मी).
PB says: Playfully He holds a lotus in hand.
(लीलापद्मधरो नित्यं पद्मीति परिकीर्त्यते).
MC say the same as AS and PB, but, add: He has Brahmaa as son(पद्मो ब्रह्मा पुत्रत्वेन अस्य अस्तीति पद्मी, पद्मो ब्रह्मा समुद्दिष्ट:). पद्म is a synonym of Brahmaa. Brahmaa is found in the lotus that sprang up from VishNu’s navel(नाभि कमल). So, Brahmaa is VishNu’s son as it were.
He has the heart-lotus of all beings as His abode(पद्मं हृदयपद्मं वासस्थानत्वेन अस्य अस्तीति पद्मी).
345.पद्मनिभेक्षणः (PadmanibhekshaNah).
AS says: He has lotus-like eyes.(पद्मनिभे ईक्षणे
दृशावस्येति पद्मनिभेक्षणः).
PB says: His eyes are like lotus, born in clear, pure water. His glance, engaged in the protection of His devotees, at once wipes out their fatigue and world-weariness.(स्वच्छम्बुजात
सदृशम् ईक्षणं श्रमहारि च। यस्यास्ति भक्तरक्षायां स स्यात्
पद्मनिभेक्षणः।।).
MC say: He has lotus-like eyes.(पद्मनिभे ईक्षणे नेत्रे
यस्य सः).
His knowledge is full-blown like lotus.(पद्मनिभं
विकसितम् ईक्षणं ज्ञानम् अस्येति पद्मनिभेक्षणः।).
The sun is पद्मनि because He makes the lotus to
bloom. VishNu is radiant like the sun.(पद्मानि नयति प्रेरयति इति पद्मनिः सूर्यः। पद्मनेः सूर्यस्य भा इव भा यस्य
तत् पद्मनिभम्। पद्मनिभम् ईक्षणं यस्य सः पद्मनिभेक्षणः।).
His glance is radiant.
The sun is पद्म as he is dear to the lotus. The moon is निभ because he is exceedingly(नि, नितराम्) lustrous(भ:) and both are like His eyes.(पद्मानि सुहृत्वेन अस्य सन्तीति पद्म: सूर्यः।
नितरां भा यस्य सः निभः चन्द्रः, तावीक्षणे यस्येति।).
VISHNU SAHASRANAAMA 193
पद्मनाभोऽरविन्दाक्षः पद्मगर्भ: शरीरभृत्।
महर्धिऋद्धो वृद्धात्मा महाक्षो गरुडध्वजः।।(51)(9 Names).
346. पद्मनाभः (Padmanaabhah)
AS says: He is in the centre of the lotus of our
heart.(पद्मस्य नाभौ मध्ये कर्णिकायां स्थित इति पद्मनाभः।).
PB says the same.
MC say: He is the most exalted among the deities praised in the Vedaas.(पद्यन्त इति पद्मानि
वेदप्रतिपाद्यानि। तेषु नाभिरिव श्रेष्ठः).
He is attained by the spiritual seekers, so He is Padma. He puts an end(नाभयति) to their संसार, so He is नाभ। (पद्यते प्राप्यते मुमुक्षुभिरिति पद्मः। नाभयति
मुमुक्षूणां संसारं हिनस्तीति नाभः, णभ हिंसायाम्।).
347. अरविन्दाक्षः (Aravindaakshah)
AS says: He has eyes like lotus.(अरविन्दसदृशे अक्षिणी अस्य इति).
PB says the same.
MC say the same, but, add:
He pervades our heart-lotus.(अरविन्दे हृदयारविन्दे
अक्ष्णोति व्याप्नोति इति अरविन्दाक्ष:, अक्षू व्याप्तौ।).
Those afflicted with TamoguNa are aravindaah,
He punishes them.(अरं दोषं विन्दन्ति प्राप्नुवन्ति इति
अरविन्दाः तामसाः। तान् क्षपयति यमयति इति अरविन्दाक्ष:, क्षप संयमे।).
He pervades the Vedaas which help us to realise God.(अरं सम्यक् विं परमात्मानं ददतीति अरविन्दाः
वेदाः, तेषु अक्षति व्याप्नोति इति अरविन्दाक्ष:।).
He sports in the souls, which are called अरविन्द because they are subject to(विन्दन्ति) sorrow (अरम्).(अरम् अरमणं दुःखं विन्दन्ति प्राप्नुवन्ति इति अरविन्दाः
जीवाः तेषु अक्षते क्रीडत इति अरविन्दाक्षः।).
VISHNU SAHASRANAAMA 194
348. पद्मगर्भ: (Padmagarbhah)
AS says: He is adored in the centre of the lotus of the heart.(पद्मस्य हृदयाख्यस्य मध्ये उपास्यत्वात्
पद्मगर्भ:.).
PB says: He dwells in the lotus of the heart of the Yogi-s.(योगिहृत्पुण्डरीकस्थः पद्मगर्भ: स उच्यते).
MC say: The lotus called the world has emanated from Him.(जगदात्मकं पद्मं गीर्यते उद्गीर्यते अनेन इति पद्मगर्भ:, गृ निगरणे।).
Brahmaa (who is called also as Padma) is His
son.(पद्म: चतुर्मुखः गर्भः पुत्रः यस्य सः पद्मगर्भ:,, पद्मो ब्रह्मा समुद्दिष्ट:।).
He is praised by Brahmaa.(पद्मेन चतुर्मुखेन गीर्यते
शब्द्यते विशेषतः स्तूयत इति यावत् पद्मगर्भ:, गृ शब्दे).
349.शरीरभृत् (Shareerabhrit)
AS says: He fosters the bodies of the embodied souls with food and the vital breath.(पोषयन् अन्नरूपेण प्राणरूपेण वा शरीरिणां शरीराणि धारयतीति शरीरभृत्). He assumes many bodies
(during अवतार) employing His creative power
called माया).(स्वमायया शरीराणि बिभर्तीति वा).
PB says: He protects His devotees like His own
body.(रक्षते भगवान् विष्णुः भक्तान् आत्मशरीरवत्).
MC say: He upholds Prakriti, with its 24 constituents.(शरीरं प्रकृत्यादि, तद् बिभर्तीति शरीरभृत्)
(गीता XIII-6,7).
The earth is His body and He upholds it.(शरीरं पृथ्वीं बिभर्तीति शरीरभृत्).
The world undergoes constant wear and tear
(शीर्यते) and is, therefore, शरीर(etymologically).
He upholds the world.(शीर्यते नित्यमेवेति शरीरं जगत्, तद् बिभर्तीति शरीरभृत्).
The souls are like His bodies(He is their inner
monitor) and He upholds them.(स्वशरीरवत्
वर्तमानान् जीवान् बिभर्तीति शरीरभृत्).(यस्य सर्वाणि भूतानि
शरीरम् – Brihadaaranyaka Upanishad 5-7-15).
VISHNU SAHASRANAAMA 195
350. महर्धिः (Mahardhih)
AS says: Immense, indeed, is His splendour and power.(महती ऋद्धिः विभूतिः अस्येति).
PB says: His splendour is limitless and is capable of ensuring the allround protection of His creation.(सर्वेषां योगक्षेमवहनक्षमनिर्मर्यादविभूतितः महर्धिः।).
MC say: Very great, indeed, is His prosperity.
(महती ऋद्धिः समृद्धिः यस्य सः).
The prosperity of the good and the righteous is from Him.(सज्जनानां महती ऋद्धिः यस्मात् सः).
He ‘prospers’ when sacrifices and Utsavs(festivals) are held to glorify Him.(महैः यज्ञाद्युत्सवैः ऋद्धिः यस्य सः).
The glorious success of sacrifices and Utsavs
is due to Him.(महानाम् उत्सवानाम् ऋद्धिः संवृद्धिः यस्मात् सः).
Those venerable souls adored( by the laity) are
glorious, thanks to Him.(मह्यन्ते पूज्यन्ते इति महाः, तेषाम् ऋद्धिः संवृद्धिः यस्मात् सः).
351.ऋद्धः (Riddhah)
AS says: He has ‘expanded’ as the universe.
(प्रपञ्चरूपेण वर्तमानत्वाद् ऋद्धः).
PB says: When His devotees prosper, (He feels) He, too, prospers.(भक्तानां समृद्ध्या स्वयमपि
समृद्धः ऋद्धः उच्यते).
MC say: He upholds the true knowledge).(ऋतं यथार्थविज्ञानं धत्त इति ऋतधः। ऋतध एव ऋद्धः। ऋतं यथार्थविज्ञानम्।).
He upholds the Vedaa-s.(ऋतान् यथार्थरूपान् वेदान्
धत्त इति ऋतधः। ऋतध एव ऋद्धः।).(ऋतशब्दस्य वेदार्थकत्वं
प्रसिद्धम्।).
The enlightened are ऋताः। He upholds them.
(ऋच्छन्ति जगत्, तत्सम्बन्धितया भगवन्तमपि, अवगच्छन्ति
इति ऋताः यथार्थज्ञानिनः, तान् धत्त इति).
VISHNU SAHASRANAAMA 196
352. वृद्धात्मा (Vriddhaatmaa)
AS says: He is the most ancient soul.(वृद्धः पुरातन
आत्मा यस्येति वृद्धात्मा।).
PB says: The Self that has ‘grown’ (in terms of attributes and excellences) more than all, is the ‘grown soul’.(सर्वतोऽधिकं प्रवृद्धम् आत्मस्वरूपं यस्य
इति वृद्धात्मा।).
MC say: He has auspicious attributes in abundance.(वृद्धः गुणसंवृद्धः आत्मा स्वरूपं यस्य सः).
He blesses souls sothat they grow ethically and spiritually.(वृद्धाः आत्मानः जीवाः यस्मात् सः).
He accepts endearingly as His very own those
who have ‘grown’ ethically and spiritually.
(वृद्धान् गुणतः प्रवृद्धान् स्वात्मीयतया आदत्त इति वृद्धात्मा।).
His Self is centred in those who have ‘grown’
ethically and spiritually.(वृद्धेषु गुणतः प्रवृद्धेषु आत्मा मनः यस्य सः).
The self of those who have ‘grown’ ethically and spiritually is devoted to Him.(गुणतः वृद्धानां
आत्मा मनः यस्मिन् सः).
The ‘grown’ are those liberated souls. VishNu is their Master.(वृद्धाः प्रवृद्धा: मुक्तात्मान:, तेषाम् आत्मा
स्वामी वृद्धात्मा।).
He pervades conspicuously in those who have
‘grown’ ethically and spiritually.(वृद्धेषु गुणतः
प्रवृद्धेषु आतनोति इति).
He is beginningless and eternal, so He is ‘old’.
He has pervaded all over, so He is आत्मा।
(अनादिनित्यत्वात् वृद्धः, आतनोति देशतः विस्तृतो भवतीति
आत्मा। वृद्धश्च असौ आत्मा च वृद्धात्मा।).
Vriddha means old as well as grown up and MC
exploit both these meanings to the fullest.
VISHNU SAHASRANAAMA 197
353. महाक्षः (Mahaakshah)
AS says: He has two or more big eyes.(महती
अक्षिणी महान्ति अक्षीणि वा अस्येति महाक्ष:).
PB says: Garuda, the heavenly eagle, is called Aksha and Garuda is worthy of reverence.(अक्षस्तु तार्क्ष्यो पूज्य: स महाक्ष: इति स्मृतः।).
MC say: He has large eyes.(महान्ति अक्षीणि यस्य सः).
He has large(powerful) senses(in His सगुण mode).(महान्ति अक्षाणि इन्द्रियाणि यस्य सः)(गीता XIII-13
सर्वतःपाणिपादं तत् सर्वतोऽक्षि शिरोमुखम्।)
His Self is magnificent(महान् च असौ अक्षः आत्मा च
महाक्ष:। (अक्षो ज्ञाने च आत्मनि इति हेमचन्द्रः).Hemachandra is a renowned Jain
Lexicographer(author of dictionary).
His knowledge is stupendous.(महान् अक्षः ज्ञानं यस्य सः)(अक्षो ज्ञाने च आत्मनि इति हेमचन्द्रः)
His transactions are magnificent(महान् अक्षः व्यवहार: यस्य सः) (अक्षो व्यवहारे इति मेदिनी कोशे).
Medini is the name of a dictionary.
He wields a magnificent discus(chakra).
(महान् अक्षः चक्रं यस्य सः महाक्ष:) (The discus is the famous Sudarshana Chakra).
354. गरुडध्वजः (GaruDadhwajah)
AS says: His flag has the symbol of Garuda, the legendary eagle..(गरुडाङ्को ध्वजो यस्येति).
PB says: GaruDa is the unique symbol of VishNu.(गरुडः सर्वेश्वरस्य असाधारणं चिह्नम्).
MC say: He moves with GaruDa.(गरुडेन ध्वजति
गच्छति इति गरुडध्वजः, ध्वज गतौ).
He enters GaruDa, GaruDa being one of His special manifestations.(गरुडं विभूतिरूपेण ध्वजति
गच्छति प्रविशति इति यावत्)(गीता X-30 वैनतेयश्च पक्षिणाम्).
GaruDa is the symbol of Vedaa-s. Vedaa-s
remind us of God.(गरुडः वेदसमूहः ध्वजः चिह्नम्,
ज्ञापकमिति यावत् यस्य सः).(गरुडो वेदपूरुषः इति श्रुतेः).
VISHNU SAHASRANAAMA 198
अतुलः शरभो भीमः समयज्ञो हविर्हरिः।
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिञ्जयः।।(52) (8 Names
355. अतुलः (Atulah)
AS says: He is incomparable.(गीता XI-43 न त्वत् समोऽस्त्यभ्याधिकः कुतोऽन्यः।).
PB says the same as AS(अतुलः अनुपमः स्मृतः।).
MC say the same as above(न विद्यते तुला सादृश्यं यस्य स: अतुलः।).
He is immeasurable.(न विद्यते तुला मानं परिमाणं यस्य
सः, तुला सादृश्य मानयोः इति विश्वः।)(विश्व is a शब्दकोश
by that name like Amara, Medini, Halaayudha etc).
The moving and unmoving creation is amenable to measurement and comparison, so it is तुलः, God is unlike the creation, so अतुलः।
(तुला सादृश्यं मानं वा अस्य अस्तीति तुलः, समस्त चराचरप्रपञ्चः। सः न भवतीति सर्वविलक्षणत्वात् अतुलः।).
He is beyond grief, so अतुः, He accepts everything as His own, so लः। (न तुदति व्यथत इति
अतु:, तुद व्यथने, लाति सर्वम् आत्मीयतया आदत्त इति लः, अतुश्चासौ लश्च अतुलः।).
The enlightened are beyond grief, so they are
अतव:, He accepts them as His devotees, so अतुलः। (न तुदन्ति व्यथन्त इति अतवः ज्ञानिनः, तान् स्वभक्ततया लाति आदत्त इति अतुलः।).
VISHNU SAHASRANAAMA 199
356. शरभः (Sharabhah)
AS says: The bodies, liable to wear and tear, are called शराः. VishNu shines(भाति) within them as the inner Self.(शराः शरीराणि
शीर्यमाणत्वात्, तेषु प्रत्यगात्मतया भातीति शरभः।).
PB says: He punishes those who step out of their limits of Dharma.(स्वमर्यादा अतिवर्तिनः शृणाति इति शरभः, शृ हिंसायाम्।).
MC say: At the time of deluge, He wipes out everything.(शृणाति हिनस्ति प्रलयकाले सर्वं सम्हरतीति
यावत् शरभः, शृ हिंसायाम्।).
He punishes those who torment the good and the righteous.(शृणाति स्थितिकाले सज्जनान् पीडयतः दुष्टान् दण्डयतीति शरभः।).
He destroys, He is luminous.(शृणातीति शरः, भातीति भः।).
The primordial Prakriti(nature with its violent manifestations like tsunami, tornado, volcano etc) is called शर because it afflicts the souls. God dwells even in such hostile manifestations of nature.(शीर्यते हिंस्यते जीवात्मा अनेनेति शरम् अव्यक्तादि, तत्र भाति इति शरभः.।). Avyakta, Maayaa, Prakriti are all synonyms.
The bodies of the souls, subject to decay, are
called शर, and God shines(भाति) within them.
(शीर्यन्त इति शराः जीवात्मनां शरीराणि, तेषु भातीति शरभः।).
Though indwelling the souls, He is yet distinct and unique.(शरेषु जीवात्मनां शरीरेषु भाति विलक्षणो भवतीति शरभः, भ वैलक्षण्ये।).
Though indwelling the souls, He is yet independent.(शरेषु जीवात्मनां शरीरेषु भाति स्वतन्त्रो
भवतीति शरभः, भ स्वातन्त्र्ये।).
The Upanishad says: The soul is the arrow.
He shines in the soul.(शरोह्यात्मा इति श्रुतेः, तत्र भातीति शरभः।).
He was shining in the arrow shot by Rudra to kill the Tripura-demons(शरे त्रिपुरासुरसम्हारार्थं रुद्रेण प्रयुक्ते बाणे भातीति शरभः।).
He breaks asunder the arrows flung by hostile
forces(परशरान् भञ्जयतीति शरभ:).
VISHNU SAHASRANAAMA 200
357. भीमः (Bheemah)
AS says: All are in awe and afraid of Him.(बिभेति
अस्मात् सर्वमिति भीमः।). He is not frightful to the good and the righteous who follow the path of virtue.(सन्मार्गवर्तिनां अभीमः).
PB says: Afraid of Him, gods like the Wind don’t step out of their limits.(तद्भीता हि वाय्वादयो
देवाः स्वमर्यादां नातिवर्तन्ते।).
MC say: The ignorant, lacking devotion, is afraid of Him.(अभक्तः अज्ञानी बिभेति अस्मात् इति भीमः।).
He wipes out the fear of His devotees.(भयं भक्तभयं मिनाति हिनस्ति इति भीमः।).
The gods,like the Wind, carry out their respective duties, being afraid of Him and to please VishNu.(भीताः वाय्वादायो देवाः स्वकर्म कुर्वन्ति विष्णोः प्रीत्यर्थंमञ्जसा।). MC quote from Taittiriya
Upanishad texts like भीषास्माद् वातः पवते, भीषा उदेति सूर्यः etc. Also texts from Katha Upanishad भयाद् अग्निस्तपति भयात् तपति सूर्यः etc।
VishNu is not afraid of anyone.(मा, न, विद्यते भीः भयं यस्य सः भीमः।).ततो बिभेति सर्वोऽपि न बिभेति हरिः
स्वयम्।).
All arts and sciences abound in Him in full.
(भृताः पूर्णाः माः सकलाः विद्याः यस्मिन् सः भीमः। (ऋगाद्याः इतिहासं च पुराणमित्याद्याः वाचो मा मातरः स्मृताः).
VISHNU SAHASRANAAMA 201
358. समयज्ञः (Samayajnah)
AS says: He knows when to do creation, sustenance and dissolution.(सृष्टि स्थितिसम्हारसमयवित्). He knows the Time-Cycle of
the six seasons.(षट् समयान् जानातीति वा). To have a feeling of equanimity towards all beings is
itself His adoration.(सर्वभूतेषु समत्वं यजनं साध्वस्येति वा)(समत्वम् आराधनम् अच्युतस्य says VishNu PuraaNa).
PB says: It is the nature of fire that its flame always leaps upwards. All elements like fire have their unique features. VishNu knows them
and, in cycle after cycle, they remain unchanged.(अग्न्यादीनां ऊर्ध्वज्वलनादि समयं जानातीति
समयज्ञः। (सूर्यचन्द्रमसौ धाता यथापूर्वम् अकल्पयत्). He is fully aware of His vow to confer fearlessness
to His devotees.(भक्तेभ्यः तदभयदानव्रतं जानातीति
समयज्ञः।).
MC say: He knows and He reminds us, too, of
the Vedic teachings.(समयं वैदिकं सिद्धान्तं जानाति
ज्ञापयतीति च समयज्ञः।)(गीता XV-15 वेदान्त्कृत् वेदविदेव चाहम्).( समयाः शपथाचारकालसिद्धान्तसंविदः इति अमरकोशः।)
Through lawgivers like Manu, He teaches us about our code of conduct.(समयान् आचारान् ज्ञापयति मन्वादिद्वारा बोधयतीति समयज्ञः।).
He knows when to fulfill the wishes of His devotees.(समयं भक्ताभीष्टदानकालम् जानातीति समयज्ञः।).
He imparts us knowledge of scriptures through sages like Kapila, Vyaasa etc.(समयान् शास्त्राणि
ज्ञापयतीति कपिल व्यासादिद्वारा समयज्ञः।).
Now and then He reminds us of His vow to be
the complete caretaker of the surrendered
devotees.(समयं शरणागतरक्षणाख्यं स्वीयं शपथं तत्र तत्र
ज्ञापयतीति समयज्ञः।) Vows like गीता IX-22 अनन्याश्चिन्तयन्तो माम्…. and वाल्मीकि रामायण युद्धकाण्ड XVIII-33 सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतद् व्रतम् मम।।).
He is always with Lakshmi(मा, रमा), so He is समः।
He knows and is mindful of all that is, so यज्ञः।
(मया रमया सहितः समो, यदस्ति तत् जानातीति यज्ञः, समश्चासौ यज्ञश्च इति समयज्ञः।).
VISHNU SAHASRANAAMA 202
359. हविर्हरिः (Havirharih)
AS says: He accepts the oblations offered into the sacrificial fire(यज्ञेषु हविर्भागं हरतीति हविर्हरिः।).
गीता IX-24 अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।).
PB says: He removes the impediments faced by the sacrificers and accepts their offerings.
(हरिश्च तत् विघ्नहरो यत् वा क्रतुषु दीयते। यत् हविः तस्य हरणात् हविर्हरिः इति स्मृतः।)
MC say the same and add the following:
The offering(by invocation) is called Havi. Hari is so called because He wipes out our sins and rids us of Samsaara. (हूयते यस्मै तत् हविः, हरति परिहरति पापानि संसारमिति वा हरिः, हविश्चासौ हरिश्च हविर्हरिः।).
360. सर्वलक्षणलक्षण्य: (SarvalakshaNalakshaNyah)
AS says: He is the Supreme Knowledge accessed through all valid means of knowledge.(सर्वलक्षणैः प्रमाणैः लक्षणं ज्ञानं जायते यत् तत्
विनिर्दिष्टं सर्वलक्षणलक्षणम्, तत्र साधुः सर्वलक्षणलक्षण्य:, तस्यैव परमार्थत्त्वात्।).
PB says: He is perpetually with Lakshmi, the
treasurehouse of all auspicious marks.(सर्वलक्षण
लक्षण्यो लक्ष्मीलक्षणचिह्नितः।).
MC say: He can be identified and known through all His auspicious marks.(सर्वाणि च तानि लक्षणानि शुभचिह्नानि, तैः लक्षणम् अङ्कनम् दर्शनं वा, तत्र साधुः सर्वलक्षणलक्षण्य:).
He is full, so सर्वः, with His auspicious marks He
is knowable(ज्ञेयः).(पूर्णत्वात् सर्वः, सकलशुभलक्षणैः
लक्षण्यः ज्ञेयः लक्षणलक्षण्य:).
He is the cause of the unique characteristics of all that is in creation.(सर्वेषां पदार्थानां लक्षणानि
सर्वलक्षणानि, तैः लक्षण्य: तत्तत् लक्षणकारणत्वेन ज्ञेयः।).
(गीता X-41 यद्यत् विभूतिमत् सत्वं….).
All names and forms are His and He is their
ultimate purport.(सर्वाणि लक्षणानि नामानि यस्य सः
सर्वलक्षण:, सर्वलक्षण इति लक्षण्य: अङ्कनीयो दर्शनीयो वा
सर्वलक्षणलक्षण्य:।).(सः सर्वरूपः सः सर्वनामा इति श्रुतेः).
VISHNU SAHASRANAAMA 203
361. लक्ष्मीवान् (Lakshmivaan).
AS says: Lakshmi is perpetually residing in His bosom.(लक्ष्मीरस्य वक्षसि नित्यं वसतीति लक्ष्मीवान्).
PB says the same(लक्ष्म्या च नित्ययुक्तत्वात् लक्ष्मीवान् इति कथ्यते।).
MC say the same, but, add the following:
Lakshmi signifies splendour, prosperity, beauty etc and they perpetually inhere in Him exceedingly.(लक्ष्मी शोभा सम्पत् सौंदर्यादयः अतिशयेन नित्यं विद्यन्त इति लक्ष्मीवान्।).
362. समितिन्जयः (Samitinjayah)
AS says: He is the conqueror in war.(समितिं युद्धं
जयतीति समितिन्जयः।)(while battling the demons).
PB says: He wipes out all the sorrow of the souls(समितिञ्जयः आख्यात: सर्वदुःखशमाश्रयः।). Like father, He gladdens the souls.(जीवानां पितृवत्
निर्वृतिकरः।).
MC say the same, but, add the following:
He has no equal.(समितिं साम्यं जयति, अभिभवति,
अतिक्रामति इति यावत् समितिन्जय:)(समितिर्युधि सङ्गमे साम्ये
सभायां इति हेमचन्द्रः)(Hemachandra, a Jain like Amara, is a famous lexicographer, शब्दकोशकर्ता).
He scores a victory in learned assemblies(in His avataara-mode).(समितिं सभां जयतीति समितिञ्जयः).
His excellences are limit(मिति)less.(मितेर्जयेन सहितः समितिञ्जयः।).
In Him, there is a confluence of excellent
attributes.(समितिं अनन्तकल्याणगुणानां सङ्गमं जयति
प्राप्नोतीति समितिञ्जयः, जयो नाम प्राप्तिरेव).
He is deathless.(मितेः लयस्य मरणस्येति यावत्, जयः
अतिक्रमणं मितिञ्जयः, तेन सहितः समितिञ्जयः।).
He is with the liberated, who have realised their deathlessness.(मितिं मृत्युं जयन्तीति मितिञ्जयाः
मुक्तात्मान:, तैः सह वर्तत इति समितिञ्जयः।).
He is with the enlightened.(मितिं प्रमितिं यथार्थज्ञानं
प्राप्नुवन्तीति मितिञ्जयाः ज्ञानिनः, तैः सह वर्तत इति समितिञ्जयः।).
VISHNU SAHASRANAAMA 204
विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः।
महीधरो महाभागो वेगवानमिताशनः।।(( 53) (10 Names).
363. विक्षर: (Viksharah)
AS says: There is no wear and tear for Him.
(विगतः क्षरो नाशो यस्यासौ विक्षरः।).
PB says: His love and solicitude for His devotees does not lessen at all.(भक्तप्रणयस्नेहयो: अक्षरणात् विक्षर: परिकीर्तितः।).
MC say: To His devotees, His gifts are special and perpetual. (भक्तेभ्य: विशेषेण क्षरति सन्ततं ददातीति विक्षरः। (क्षरं विनाश सन्ततदानयोः).
To the wise and enlightened, His gifts are perpetual.(वं ज्ञानम् एषामस्तीति विनः, तेभ्यः क्षरति सन्ततं
ददातीति विक्षरः।).
It is He who has gifted the senses to the souls.
(विक्षाणि विविधेन्द्रियाणि जीवेभ्यः राति ददातीति विक्षरः,
क्षयन्ति इति क्षाणि इन्द्रियाणि, क्षि क्षये इति धातोः।).
He sports being within the senses of the souls.
(विक्षेषु जीवात्मनाम् इन्द्रियेषु रमत इति विक्षरः।)(गीता XV-8
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं
विषयान् उपसेवते।।).
He is unique(विः) and He goes on giving(क्षरति)
to the souls perpetually.(विशिष्टत्वात् विः, क्षरति
जीवेभ्यः सन्ततं ददातीति क्षरः, विश्चासौ क्षरश्च विक्षरः, क्षरं सन्ततदाने).
The liberated are deathless. He sports in them, He entertains them.(विक्षा: विगतक्षयाः मुक्ता:, तेषु रमते तान् रमयतीति वा विक्षरः।).
VISHNU SAHASRANAAMA 205
विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः।
महीधरो महाभागो वेगवानमिताशनः।।(( 53) (10 Names).
363. विक्षर: (Viksharah)
AS says: There is no wear and tear for Him.
(विगतः क्षरो नाशो यस्यासौ विक्षरः।).
PB says: His love and solicitude for His devotees does not lessen at all.(भक्तप्रणयस्नेहयो: अक्षरणात् विक्षर: परिकीर्तितः।).
MC say: To His devotees, His gifts are special and perpetual. (भक्तेभ्य: विशेषेण क्षरति सन्ततं ददातीति विक्षरः। (क्षरं विनाश सन्ततदानयोः).
To the wise and enlightened, His gifts are perpetual.(वं ज्ञानम् एषामस्तीति विनः, तेभ्यः क्षरति सन्ततं
ददातीति विक्षरः।).
It is He who has gifted the senses to the souls.
(विक्षाणि विविधेन्द्रियाणि जीवेभ्यः राति ददातीति विक्षरः,
क्षयन्ति इति क्षाणि इन्द्रियाणि, क्षि क्षये इति धातोः।).
He sports being within the senses of the souls.
(विक्षेषु जीवात्मनाम् इन्द्रियेषु रमत इति विक्षरः।)(गीता XV-8
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं
विषयान् उपसेवते।।).
He is unique(विः) and He goes on giving(क्षरति)
to the souls perpetually.(विशिष्टत्वात् विः, क्षरति
जीवेभ्यः सन्ततं ददातीति क्षरः, विश्चासौ क्षरश्च विक्षरः, क्षरं सन्ततदाने).
The liberated are deathless. He sports in them, He entertains them.(विक्षा: विगतक्षयाः मुक्ता:, तेषु रमते तान् रमयतीति वा विक्षरः।).
VISHNU SAHASRANAAMA 206
365. मार्गः (Maargah)(The Path)
AS says: The spiritual seekers are in search of
Him, so He is the Path.(मुमुक्षवः तं देवं मार्गयन्ति इति
मार्गः।). That is the Path which conduces to supreme bliss.(परमानन्दो येन प्राप्यते स मार्गः।). The
path is the means to reach the goal, or the destination. Similarly, God is the means to
Supreme Bliss of Moksha through listening, reflection etc.(यथा मार्गः ग्रामादेः इष्टार्थस्य प्राप्तिहेतुः, एवं
परमात्माऽपि श्रवणमननादिना परमानन्दरूपस्य मोक्षरूप
इष्टार्थस्य प्राप्तिहेतुः।)
PB says: The worshippers are in search of Him
for fulfilment of their wishes.(उपासकैः मार्ग्यमाणो
मार्गो वाञ्छितसिद्धये।).
MC say: He is called the Path because He is the means to Self-Realisation.(स्वप्राप्तिहेतुत्वात् मार्गः।).(एष एव सदा पन्था भगवान् पुरुषोत्तमः।).
He is called the Path because He ‘kills'(मारयित्वा)
the faults called ignorance, desire and action (action to satiate the desire), that give rise to संसार and leads(गमयति) the souls to Liberation.(मारयित्वा जीवात्मनां संसारकारणीभूतान् अविद्यकामकर्मादीन् दोषान् परिहृत्य गमयति तान् मोक्षं प्रति प्रापयतीति मार्गः।).
He ‘kills'(मा, मारयति) संसार and leads (गमयति) the
devotee to Liberation.(मारयति संसारं, गमयति अपवर्गम् इति मार्गः।).
He is attained by me through knowledge.
(मया ज्ञानेन अर्ज्यते सम्पाद्यत इति मार्गः, अर्ज अर्जने।)
(तमेव विद्वान् अमृत इह भवति नान्यः पन्था विद्यते अयनाय इति श्रुतेः)
VISHNU SAHASRANAAMA 207
366. हेतुः(Hetuh)(Cause).
AS says: He is the material cause as well as the instrumental cause of the universe(उपादानं
निमित्तं च कारणं स एवेति हेतुः।). For the pot, clay is the material cause and the potter is the
instrumental cause. For the universe, God is both, says AS.
PB says: The devotees are able to fulfill their
wishes due to Him.(वाञ्छितार्थनिदानत्वात् हेतुः
इत्यभिधीयते।).
MC say: He is the independent Cause of the universe in respect of creation(आदि), preservation(मध्य) and dissolution(अन्त) (आद्यन्तयो: मध्ये च जगतः स्वतन्त्रहेतुः।).
He is all-pervasive, within and without.(हिनोति
व्याप्नोति सर्वम् अन्तर्बहिश्चेति हेतुः, हि गतौ।).
He punishes (तुदति) the wicked and the vicious, who have a despicable nature(हेय).(हेयाः हीनज्ञानाः
दुष्टाः, तान् तुदति व्यथयति इति हेतुः, तुद व्यथने).
367. दामोदरः (Daamodarah).
AS says: He is accessible to those who have an excellent mind(intelligence) due to their cultivating values like self-control etc.(दमादि साधनेन उदारा उत्कृष्टा मतिः या तया गम्यत इति दामोदरः।).
Yashoda tied the child-Krishna with a cord flung across His belly.(यशोदया दाम्ना उदरे बद्धः इति वा।).
PB says: Daama means worlds and He has them in his stomach (दामानि लोकानामानि उदरे यस्य सन्ति सः). Yashoda tied Him up with a cord
(यशोदादामबन्धनात् दामोदरः।). He is pleasing to the gods(देवानां सुखशंसित्वात् दामात् दामोदरः स्मृतः।).
MC say the same as above, but, add the following:
He blesses the self-controlled to rise to great height of excellence. (दमः इन्द्रियनिग्रह:, तत्सम्बन्धिनः दामाः दान्ताः, ते उदृच्छन्ति उद्गच्छन्ति उन्नतिं प्राप्नुवन्ति अनेन इति दामोदरः।).
He is attained (realised) by the self-controlled
(दमस्येमे दामा: दान्ताः, तैरेव उदर्यते उद्गम्यत इति दामोदरः।).
He is attained by the self-controlled and He is
stainless.(दमेन प्राप्यः, उद्गताः अराः दोषाः उद्गतदोष इति दामोदरः।).
He gladdens the hearts of the generous donors of wealth.(ददतीति दा:, संपद्दानशीलाः, सज्जनाः, तेषाम् आमोदं सुखं रातीति दामोदरः, रा दाने).
MC have spun many more meanings, but, I have chosen to be selective.
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368. सहः (Sahah)
AS says: He conquers all. He forgives all.
(सर्वान् अभिभवति क्षमत इति वा).
PB says: As the child-Krishna, He endured the fact that He was scolded, remonstrated and even bound by mother Yashodaa(यशोदाकृत तर्जन
भर्त्सन बन्धनादिकं सहत इति).
MC say: He has stupendous power of endurance.(निष्ठुरसहनशक्तिः सहः, तत्स्वरूपत्वात् भगवान् सहः।).Krishna quietly put up with Shishupaala
until he hurled one hundred insults and abuses
at Him.
He puts up with the errors of omission and commission of His devotees. He forgives them.
(सहते सर्वान् भक्तापराधान् क्षमत इति सहः ).
He is the essence(सार) of life(सः). He is absolutely stainless(हः) (सारत्वात् सः, सकलदोषहीनत्वात् हः, सश्चासौ हश्च सहः। सकारः सारवाचकः।).
He always goes for the essental and the best.
(सारान् पदार्थान् हन्ति नियामकतया गच्छतीति सहः, सकारः सारवाचकः।). Whosoever offers Him a leaf, a flower, a fruit or a spoonful of water WITH
DEVOTION, He accepts them because they are imbued with the essence, सार, of Bhakti.
369. महीधरः (Maheedharah)
AS says: He upholds the earth by becoming the mountains.(महीं गिरिरूपेण धरतीति महीधरः।).
PB says: By ridding the earth of her burden(of sins, crimes etc), He sustains her.(भूभारनाशनेन
ज्या धरणात् महीधरः।)
MC say the same, but, add the following:
He takes care of and supports worship(offered by sincere devotees).(महीं पूजां धरतीति महीधरः।).
He revels in the company of the worshippers and He entertains them too.(महीं पूजां दधते ददतीति महीधाः, दाञ दाने, तेषु रमते तान् रमयतीति वा महीधरः।).
VISHNU SAHASRANAAMA 209
370. महाभागः (Mahaabhaagah)(Very fortunate)
AS says: Of His own will, He descends assuming a body and partakes of ‘excellent’
food offered to Him.(स्वेच्छया धारयन् देहं महान्ति उत्कृष्टानि भोजनानि भागजन्यानि भुङ्क्ते इति महाभागः।).
The excellence of food stands for the love and devotion with which it is offered to Him. Even a handful of beaten rice offered by Sudaama was ‘utkrishta’ in His eyes. So was the simple meal at Viduraa’s.
In every sacrifice and worship, our naivedya is
‘utkrishta’ to Him when we offer it with pure love and devotion. He deems it His great fortune, महाभाग्य, indeed!
PB says: RukmiNi, Satyabhaamaa,Jaambavati etc had the ‘mahaa saubhaagya’ to choose Him as their bridegroom.(रुक्मिणी सत्यभामा जाम्बवती प्रभृतीनां स्वयंवर सौभाग्यवशात् महाभागः।).
MC say: All His aspects are great.(महान्तः भागाः स्वरूपांशाः ऐश्वर्यादि षड्गुणाः यस्य सः महाभागः।). All His six excellences are extraordinary.
In the Yajna, He is the recipient of the principal share.(महान् यज्ञभागः यस्य सः).
One becomes fortunate by His grace.(महान् भागः भाग्यं यस्मात् सः).
His radiance is great. He is firm and stable.
(महती भा यस्य सः महाभः। न गच्छतीति अगः स्थिर इति यावत्। महाभश्चासौ अगश्च महाभागः).
He is worshipped and revered, so महः, He is very luminous(आभः), He is everywhere(आगः).
(मह्यते पूज्यते इति महः, आ सम्यक् भाति प्रकाशत इति आभः, आसमन्तात् गच्छति इति आगः, महश्चासौ आभश्चासौ
आगश्च महाभागः।).
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371. वेगवान् (Vegavaan)
AS says: He is more speedy than the mind.(वेगो जवः, तद्वान् वेगवान्, मनसो जवीयः इति श्रुतेः।). Mind itself owes its origin to Him, so no wonder He
outstrips the mind.
PB says: His excellences could spread in an
unimpeded way even when He assumed a human form and even as a kid.(दुर्वारपरमैश्वर्यप्रसारत्वात् विशेषतः। मनुष्यस्यधर्मे बाल्येऽपि वेगवान् इति शब्द्यते।।).
MC say: He is the regulator of all entities known for their speed(like the wind, mind etc).
(वेगवतां सर्वेषां जवः अस्य नियम्यतया अस्तीति वेगवान्).
The speeding rivers owe their speed to Him.(वेगः नदीनां प्रवाह: नियम्यतया अस्य अस्तीति वेगवान्।)
He is speedy in His rescue operations like in the case of Gajendra(गजेन्द्रमोक्ष)(गजेन्द्रादि भक्तरक्षणे वेगोऽस्यास्तीति वेगवान्।).
372. अमिताशनः (Amitaashanah)
AS says: During dissolution, He gobbles the
universe(संहार समये विश्वम् अश्नाति इति अमिताशनः।).
PB says: The cowherds had arranged a hefty
offering for Indra, but, Krishna(trying to wean them away from such worship) partook of all of it.(इन्द्राय कल्पितं गोपैः अमितम् अशनं स्वयम्। भुक्तवान् यश्च निःशेषं प्रोच्यते अमिताशन:।।).(The context is of lifting the Govardhana Giri in Bhaagavatam).
MC say: He enjoys His own infinite profile.(अमितम् अनन्तं स्वरूपं अश्नाति अनुभवति इति अमिताशन:).
He experiences His own infinite bliss and limitless divine attributes.(अमितम् अपरिमितम् आनन्दम् अमितान् अनन्तान् गुणान् अश्नाति अनुभवति इति अमिताशन:).
Being enshrined within the senses of infinite souls, He partakes of their sensory delight.
(अनन्तजीवेन्द्रियस्थः सन् अमितं यथेष्टं अश्नाति इति अमिताशनः।).
He enables the liberated souls to experience infinite bliss, not possible to have in संसार।(अमितं
संसारे अननुभूतम् आनन्दं मुक्तात्मनः आशयति भोजयति इति).
The ordinary souls are full of limitless desires. He guides them, inspires them.(अमिताः आशाः येषां ते अमिताशाः, तान् नयति प्रेरयति इति).
The liberated partake of boundless happiness that is hard to get in संसार। He guides them,
inspires them.(अमितं संसारावस्थायाम् अननुभूतम् आ
समीचीनं शं येषां ते अमिताशाः मुक्तात्मान:, तान् नयति प्रेरयति इति).
VISHNU SAHASRANAAMA 211
उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः।
करणं कारणं कर्ता विकर्ता गहनो गुहः।।(54) (11 Names)
373. उद्भवः (Udbhavah)(The Originator)
AS says: He is the material cause for the origin
of the world.(प्रपञ्चोत्पत्ति उपादान कारणत्वात् उद्भवः).
He has surpassed Samsaara(उद्गतो भवात् संसारादिति वा).
PB says: From Him(due to His grace) we rise above Samsaara (समुद्गतो भवो यस्मात् उद्भवः परिकीर्तितः।).
MC say: He originates, so He is Udbhavah.
(उद्भावयति उत्पादयति इति उद्भवः।).
He has no origin.(उद्गतः भवः उत्पत्तिः इति उद्भवः।)
Due to His grace, we rise above Samsaara
(संसारात् उद्गता: भवन्ति अनेन इति उद्भवः).
His status is most exalted(उत्कृष्टः भवः सत्ता यस्य सः उद्भवः, भू सत्तायाम्).
To the superior(qualified) seekers, He confers
excellent status).(उत्कृष्टः भवः सत्ता उत्तमाधिकारिणां
यस्मात् सः)(भू सत्तायाम्, भू प्राप्तौ).
He is most exalted, so उत्, He endearingly takes all unto Himself, so भवः। (उच्चत्वाद् उत्, भवते सर्वम् आत्मीयतया प्राप्नोति इति भव:, भू प्राप्तौ।).
374. क्षोभणः(KshobhaNah)(The Agitator)
AS says: He entered into Prakriti and Purusha and agitated them at the time of creation.
(सर्गकाले प्रकृतिं पुरुषं च प्रविश्य क्षोभयामास इति विष्णुपुराणे).
PB says: He agitates the binding power called Prakriti as well as those who deserve to be bound by her.(बन्धार्हान् बन्धनीं प्रकृतिं च क्षोभयति इति क्षोभणः।).
MC say the same as AS and add:
The perfume, by its mere presence, agitates the mind. So is God.(यथा सन्निधिमात्रेण गन्धः क्षोभाय जायते तथाऽसौ परमेश्वरः।).
The agitation in the ocean(causing waves) is by Him.(क्षोभं समुद्रे सञ्चलनं नयति प्रापयति इति क्षोभणः).
All the agitations of the three GuNaas in us are caused by ME, says the Lord in गीता।(VII-12 ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान् विद्धि।).
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375. देवः (Devah)
AS says: He is called Deva because:
Creation etc constitute His play(दीव्यति क्रीडति
सर्गादिभिः). He wishes to conquer the demons
(विजिगीषते असुरादीन्). He interacts with all beings
(व्यवहरति सर्वभूतेषु). He reveals Himself as the Self(आत्मतया द्योतते). He is praised by the praiseworthy(स्तूयते स्तुत्यैः). He moves everywhere(सर्वत्र गच्छति तस्मात् देवः।).
PB says: Like playing with bound tigers etc, He always plays with the souls, binding them with His माया। (व्याघ्रादिवत् जीवततेः मायापाशेन बन्धनम्।
कृत्वा नित्यं क्रीडति यः स देवः परिकीर्तितः।।).
MC say all that AS has said, based on some of the meanings of the root(dhaatu) दिवु in PaaNini’s Dhaatu Paatha. In addition, MC explore rest of the meanings from पाणिनि, not refered to by AS.
He wishes to give to the souls their due कर्मफल
(दीव्यति जीवात्मनां कर्मफलं दातुमिच्छति इति देवः, दिवु कान्तौ, कान्तिरिच्छा।).
He is enjoying(दीव्यति रमते इति देवः).(दिवु रतौ).
He regulates our states of dream and sleep.
(देवयति स्वापयति स्वप्नावस्थां निद्रावस्थां च नियमयतीति देवः,
दिवु स्वप्ने). Hari, as Taijasa, gives rise to dream and, as Praajna, puts us to deep sleep. The Dvaita approach to MaaNDookya Upanishad
is not the same as the Advaitin’s.
He rejoices perpetually(दीव्यति सततं मोदते इति देवः,
दिवु मोदे).
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376. श्रीगर्भः (Shreegarbhah)
AS says: He has within Him the special
manifestation (विभूति) called the world.(श्री विभूतिः यस्य उदरान्तरे जगद्रूपा यस्य गर्भे स्थिता स श्रीगर्भः।).
PB says: He sports with Shridevi(Lakshmi).
(श्रियासह भोगक्रीडा यस्य सः श्रीगर्भः।).
MC say: He implants the universe, with its beings, in the womb of Shridevi.(रमायां प्रकृतिसम्ज्ञायां गर्भम् अदधात्, प्रजाः तस्मात् प्रजज्ञिरे). Shree or Lakshmi is Prakriti(Nature).
He is praised by Shree or Lakshmi(श्रिया लक्ष्म्या
गीर्यते शब्द्यते स्तूयत इति यावत् श्रीगर्भः, गृ शब्दे).
377. परमेश्वरः (Parameshvarah)
AS says: He is the most exalted ruler.(परमश्चासौ
ईशनशीलश्च इति परमेश्वरः).
PB says: He is endowed with the most excellent, superb ‘wealth’ and rulership.(परम ऐश्वर्यवान् परमेश्वरः).
MC say: He is the best ruler.(परमः उत्तमः ईश्वरः स्वामी परमेश्वरः).
He is the highest ruler.(परमः गरीयान् ईशश्च परमेश्वरः).
He is sought after by highly placed rulers like Brahmaa(परमाश्च ते ईशाश्च परमेशाः ब्रह्मादयः, तैरपि व्रियते
इति परमेश्वरः।).
He is the Lord of Lakshmi, the MotherSuperior.(परा च सा मा श्रीश्च परमा, परमायाः ईश्वरःपरमेश्वरः, मा स्त्री माने मातरि मेधायाम् ज्ञाने च).
He is over and above the wise ones like Brahmaa.(परा मा ज्ञानं येषां ते परमाः ज्ञानिनः ब्रह्मादयः, तेषाम् ईश्वरः परमेश्वर:).
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378. करणम् (KaraNam)(Instrument)
AS says: He is the most important means for the origination of the world.(जगदुत्पत्तौ साधकतमं
करणम्।).
PB says: For the souls to realise Him, He himself is the means.(स्व प्राप्तौ साधकतमं जीवानां
करणं विदुः।). God is the means and God is the end. “The eye and what it sees are both NarayaNa. The ear and what it hears are both
NarayaNa”(चक्षुश्च द्रष्टव्यं च नारायणः, श्रोत्रं च श्रोतव्यं च
नारायणः)(सुबालोपनिषत्).
MC say the same as AS and add the following:
He is the ruler of the body and the senses of the souls. They are utterly dependent on Him.
(जीवात्मनां शरीरस्य इन्द्रियस्य वा सत्ता भगवदधीना इति
भगवान् शरीरवाचकेन इन्द्रियवाचकेन वा भण्यते।).
Action – doing – is called करणम्। Since it is solely dependent on Him, He is himself called
करणम्। (करणं कर्म, तस्य अत्यन्तं भगवदधीनत्वात् तद्वाचक शब्देन भण्यते।).
His hand is the giver of happiness and strength .(करेण णः सुखं बलं वा यस्य तत् करणम्। णः निर्वृति वाचकः।).
379. कारणम् (KaaraNam) (Cause)
AS says: He is both the material and the
instrumental cause.(उपादानं निमित्तं च कारणम्).
For a pot, clay is the material cause and the
potter is the instrumental cause.
PB say: He makes the eyes etc of the souls to do their respective functions.(जीवानां चक्षुरादीन्
यो हेतून् कारयति इति प्रोच्यते कारणम्।).
MC say: Without Him(His grace), nothing is
possible.(न ऋते तत् क्रियते किञ्चन, तद्व्यतिरेकेण कस्यापि कर्मणः अनवस्थितेः।).
He is blissful, so कः, He wipes out the defects
of the devotees, so अरणम्। (आनन्दरूपत्वात् कः,
भक्तानाम् अरं दोषं नयति अपनयति इति अरणम्, कश्च तत्
अरणं च कारणम्।).
VISHNU SAHASRANAAMA 215
380. कर्ता (Kartaa)(Doer)
AS says: He is independent(कर्ता स्वतन्त्रः).
PB says the same.(कर्ता स्वतन्त्रः परिकीर्तितः).
MC say: He does everything independently.
(सर्वं स्वातन्त्र्येण करोतीति कर्ता).
He gets work done by others.(कारयतीति कर्ता).
381.विकर्ता (Vikartaa).
AS says: He is the creator of this wonderful(वि, विचित्र) universe.(विचित्रं भुवनं क्रियते इति विकर्ता भगवान् विष्णुः).
PB says: He is sensitive to the joy and sorrow of all.(विकुर्वाणो विकर्ता यो हर्षशोकादिभिः स्मृतः).
MC say: He has crafted this wonderful, unique and variegated universe.(विचित्रं वा विशिष्टं वा विविधं
वा करोति इति विकर्ता।).
He makes himself wear a variety of forms.(आत्मानं विविधं विविधरूपोपेतं करोति सृजतीति विकर्ता).
His doership is unique, so विः, He does everything, so कर्ता। (विशिष्टत्वात् विः, सर्वं करोति इति च कर्ता।).
He stands apart and does everything.(विलक्षणः सन् कर्ता विकर्ता।).
He has no other doer to rule over Him.(विगतः कर्ता यस्मात् सः।).
75. देवः (Devah)
AS says: He is called Deva because:
Creation etc constitute His play(दीव्यति क्रीडति
सर्गादिभिः). He wishes to conquer the demons
(विजिगीषते असुरादीन्). He interacts with all beings
(व्यवहरति सर्वभूतेषु). He reveals Himself as the Self(आत्मतया द्योतते). He is praised by the praiseworthy(स्तूयते स्तुत्यैः). He moves everywhere(सर्वत्र गच्छति तस्मात् देवः।).
PB says: Like playing with bound tigers etc, He always plays with the souls, binding them with His माया। (व्याघ्रादिवत् जीवततेः मायापाशेन बन्धनम्।
कृत्वा नित्यं क्रीडति यः स देवः परिकीर्तितः।।).
MC say all that AS has said, based on some of the meanings of the root(dhaatu) दिवु in PaaNini’s Dhaatu Paatha. In addition, MC explore rest of the meanings from पाणिनि, not refered to by AS.
He wishes to give to the souls their due कर्मफल
(दीव्यति जीवात्मनां कर्मफलं दातुमिच्छति इति देवः, दिवु कान्तौ, कान्तिरिच्छा।).
He is enjoying(दीव्यति रमते इति देवः).(दिवु रतौ).
He regulates our states of dream and sleep.
(देवयति स्वापयति स्वप्नावस्थां निद्रावस्थां च नियमयतीति देवः,
दिवु स्वप्ने). Hari, as Taijasa, gives rise to dream and, as Praajna, puts us to deep sleep. The Dvaita approach to MaaNDookya Upanishad
is not the same as the Advaitin’s.
He rejoices perpetually(दीव्यति सततं मोदते इति देवः,
दिवु मोदे).
VISHNU SAHASRANAAMA 216
382.गहनः (Gahanah) (Mysterious)
AS says: It is not possible to understand His
nature, strength and deeds.(स्वरूपं सामर्थ्यं चेष्टितं वा तस्य ज्ञातुं न शक्यत इति गहनः।).
PB says: He is transcendental to His creation.
(गहनो हि अतिभूमित्वात्।).
MC say: It is impossible for anyone to know Him completely.(साकल्येन केनापि ज्ञातुम् अशक्यः गहन:).
Men of knowledge ponder over Him through study of scriptures.(गाह्यते अवगाह्यते ज्ञानिभिः शास्त्रद्वारा विमृष्यत इति गहन:।).
The word गहन also means sorrow and it is under His regulation.(गहनं वनदु:खयोः इति गहनं दु:खम्, तदस्य नियम्यतया अस्तीति गहन:)(सुखदुःखप्रदो विष्णुः स्वयमेव सनातनः).
383. गुहः (Guhah)
AS says: He conceals His nature with His माया।
(गूहते संवृणोति स्वरूपादि निजमायया इति गुहः।).गीता says: नाहं प्रकाशः सर्वस्य योगमायासमावृतः। VII-25).
PB says: He protects, so He is गुहः। (रक्षतीति गुहः स्मृतः।)(गूहति रक्षति).
MC say the same as AS, but, add the following:
He protects the army of the gods, so He is गुह:। (गूहति रक्षति देवसेनां इति गुह:). कार्तिकेय is also called Guha and His spouse is called
देवसेना।). सेनानीनाम् अहं स्कन्दः। गीता X- 24).
He covers everything at night with darkness.
(गूहते रात्रौ अन्धकारेण सर्वान् पदार्थान् संवृणोतीति गुह:।).
He protects all, so गुः, at the time of pralaya
(deluge) He wipes out everything, so हः।
(गूहति सर्वं रक्षतीति गुः, हन्ति सम्हारकाले सर्वम् इति हः,
गुश्चासौ हश्च गुहः।).
There is one beautiful meaning which, surprisingly, does not figure at all above. Swami Chinmayananda has given it: “One who dwells in the cave, guhaa, of the heart” and he quotes: गूढो गुहाशयः साक्षी महापुरुष ईश्वरः (भागवतम् X-37-11)
VISHNU SAHASRANAAMA 217
व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः।
परर्धिः परमस्पष्टः तुष्टः पुष्टः शुभेक्षणः।।(55)(10 Names).
384. व्यवसायः (Vyavasaayah)
AS says: He is pure witnessing consciousness, He is pure Awareness(संविन्मात्रस्वरूपत्वात् व्यवसायः।).
PB says: The heavenly bodies(stars, planets etc) are held by Him firmly(in their orbit) along with the things of the earth eternally.(अतिशयेन सीयते बध्यते अस्मिन् ज्योतिश्चक्रं इति व्यवसायः। सः भूगणाधार मूर्तिमान्।).
MC say: Decisive, determinate knowledge is Vyavasaaya.(निश्चयात्मकं ज्ञानं व्यवसायः। Hari has this, so He, too, is called as Vyavasaaya.
( तादृशज्ञानस्वरूपत्वात् भगवान् व्यवसायः।).
He is decisive. He decides everything.(सः निश्चयवान्, सर्वं निश्चिनोति इति व्यवसायः।)
He protects us in His special way and, during
pralaya, wipes out all.(स्थितिकाले विशेषेण अवति, संहारकाले स्यति संहरति इति व्यवसायः, सॊ अन्तकर्मणि)
The world issues from Him, so He is विः, He
protects the world, so अव:, He wipes out the
world, so साय:। (वेति जगत् प्रसूते इति विः, वी प्रजनने,
अवति जगद्रक्षतीति अवः, स्यति जगत् सम्हरतीति सायः,
विश्व अवश्च सायश्च व्यवसायः।).
VISHNU SAHASRANAAMA 218
385. व्यवस्थानः (Vyavasthaanah)
AS says: Everything is arranged and organised in Him.(यस्मिन् व्यवस्थितिः सर्वस्य इति व्यवस्थानः).He is the basis of this universe. He has neatly classified and set the duties of VarNa, Aashrama, the duties of the guardians of the directions etc.(वर्णाश्रमधर्मादिकान् लोकपालाधिकारान् च विभज्य करोति इति व्यवस्थानः।).
PB says: Time, with its minute divisions, is set by Him.(कलामुहूर्तादिमयः कालः अवतिष्ठते यस्मात् सः
व्यवस्थानः).
MC say: Everything is properly set and organised in Him.(सर्वं व्यवतिष्ठते अस्मिन् इति व्यवस्थानः).
All matters relating to Dharma have been systematised by Him.(सर्वधर्मव्यवस्थापकत्वात् व्यवस्थानः).
He organises, He systematises the location of senses etc(in the body), their relation to respective sense-objects and their(sense
organs’) proper functioning.(इन्द्रियादीनां व्यवस्थापनं
तत्तत्स्थानविषयकर्मादीनां नियमनं यस्माद् भवति सः व्यवस्थानः).
Everything, every object is uniquely placed in the universe, all because of Him.(सर्वपदार्थानां प्रत्येकं विलक्षणं विशिष्टं च अवस्थानं स्थितिः यस्मात् सः
व्यवस्थानः।).
He inspires, He motivates properly the souls
which pass through the states of waking, dream, deep sleep etc.(विविधाः अवस्थाः जाग्रत्
स्वप्नाद्याः येषां ते व्यवस्था: जीवात्मानः, तान् आ सम्यक् नयति
प्रेरयति इति व्यवस्थानः।).
He is established in His own unique splendour.
(विशिष्टत्वात् विः भगवान्, तस्मिन् अवस्थानम् अवस्थितिः यस्य
सः व्यवस्थानः।)(Chhandogya Upanishad says: स: भगवः कस्मिन् प्रतिष्ठित इति स्वे महिम्नि इति).
He stands opposed to the demons.(दैत्यान् प्रति वि
विरुद्धतया अवस्थानं यस्य सः).
He protects, so अवः, He is(stands), so स्थः, He activates all, so अनः।(अवति रक्षति इति अवः, तिष्ठतीति स्थ:, आनयति चेष्टयति इति अनः, अवश्चासौ स्थश्चासौ अनश्च अवस्थानः, विशेषेण अवस्थानः व्यवस्थानः।)( अव रक्षणे, स्था गति निवृत्तौ, अन प्राणने)
VISHNU SAHASRANAAMA 219
386. संस्थानः (Samsthaanah)
AS says: All entities are nicely established in Him till pralaya(final deluge)(भूतानां समीचीनं प्रलयात्मिका स्थानम् अत्र इति).
PB says: Everything subsists in Him nicely and also ends up in Him.(सर्वम् एतस्मिन् संतिष्ठते समाप्यते
इति संस्थानः).
MC say: The world is seen in Him.(जगदत्र स्थितं
दृश्यत इति संस्थानः).
He is stainless, so सम्, everything is in Him, so स्थानः। (निर्दुष्टत्वात् सम्, तिष्ठति सर्वम् अत्रेति स्थानः, सं चासौ
स्थानश्च संस्थानः).
He is very well placed, so संस्थ, He activates all,
so आनः। (सम्यक् तिष्ठतीति संस्थ:, सर्वम् आनयति चेष्टयति
इति आनः, संस्थश्चासौ आनश्च संस्थानः।).
To His devotees, He gives excellent abode like VaikuNTha.(स्वभक्तेभ्य: सं समीचीनं स्थानं वैकुण्ठादि यस्मात् सः संस्थानः।).
The gods are well placed in their respective locations by Him.(देवानां सम्यक् स्थानम् अवस्थानं यस्मात् सः।).
387. स्थानदः (Sthanadah)
AS says: To devotees like Dhruva, He gives them abodes appropriate to their Karma.(ध्रुवादीनां कर्मानुरूपं स्थानं ददातीति स्थानद:).
PB says: He is the cause for the attainment of the highest abode.(परमपदप्राप्तिहेतुत्वतः सः स्थानदः।).
MC say: He gives to the eligible according to their deserts.(अधिकारियोग्यतानुगुणं स्थानं ददातीति
स्थानद:).
He deprives the ineligible of their seats.(अयोग्यानां स्थानं द्यति खण्डयति इति स्थानदः।).
He allots spots in the human body for the gods to reside(न्यास)like the mouth for fire-deity.
(वागादि देवानां मुखादि स्थानदत्वात् स्थानदः।).
VISHNU SAHASRANAAMA 220
388. ध्रुवः (Dhruvah)
AS says: He is imperishable(अविनाशित्वात् ध्रुवः).
PB says: By bestowing the highest abode to the young Dhruva, He made him
(Dhruva) firm and stable(in the sky), so He is
Dhruva.(अर्वाचीनं ध्रुवमपि तुङ्गस्थानप्रदानतः। ध्रुवीचकार
यस्मात् हि ध्रुवः तस्मात् प्रकीर्तितः।।).
MC say: He is firm and stable(ध्रुवति स्थिरो भवति इति ध्रुवः, ध्रु गति स्थैर्ययोः।).
He is beyond destruction(अविनाशित्वात् ध्रुवः).
He is always on the move(ध्रुवति सर्वदा गच्छति इति
ध्रुवः).
He mobilises the gods (like wind, fire etc) who sustain the world.(धारणशीलान् देवान् वर्तयति प्रवर्तयति
इति ध्रुवः).
389.परर्धिः (Parardhih)
AS says: His splendour is most exalted(परा ऋद्धिः विभूतिः अस्य इति).
PB says: The exuberance of His most auspicious qualities is superb.(परा अस्य कल्याणगुणसमृद्धिः).
MC say: His ‘prosperity’ is supreme and superior.(परा श्रेष्ठा ऋद्धिः समृद्धिः यस्य सः).
The profuse ‘prosperity’ of gods like Brahmaa etc is due to Him.(ब्रह्मादीनां परा उत्तमा ऋद्धिः समृद्धिः
यस्मात् सः।).
He is the Supreme, above Brahmaa etc, so परः, He cherishes true Knowledge, so ऋद्धिः(परः ब्रह्मादिभ्यः उत्तमः, ऋतं यथार्थज्ञानं धत्त इति ऋद्धिः, परश्चासौ
ऋद्धिश्च परार्धिः।).
390. परमस्पष्टः(Paramaspashtah)
AS says: His beauty and lustre are extraordinary. He is self-established, depending on none. He is pure Awareness, so
most evident and clear.(परा मा शोभा अस्य इति परमः,
अनन्याधीनसिद्धित्वात् संविदात्मतया स्पष्टः परमस्पष्ट:).
PB says: He reveals His superiority most clearly(to the deserving devotees).
(साक्षात् दृष्ट स्वपारम्यः परमस्पष्ट उच्यते).
MC say: To the ignorant, He is not seen. But, He shows Himself directly to the knowers.
(अज्ञानिनां प्रत्यक्षायोग्योऽपि परमैः ज्ञानिभि: दृष्टत्वात् परमस्पष्टः, मा ज्ञानं येषां ते परमाः).
Vedic lore is the highest learning and He is made clear and evident by it.(परा श्रेष्ठा मा विद्या यस्मिन् वेदादिशास्त्रे तत् परमम्। तेन स्पष्टः।)(परा मा is Paraa Vidyaa, Upanishadic Knowledge.)
When He reveals Himself, one realises He is the Supreme.(परम इति स्पष्टः भवति यदा सः व्यज्यते।)
He is transcendental and unique, so परः, He is
Knowledge, so मः, He reveals Himself, so स्पष्टः।
(विलक्षणत्वात् परः, ज्ञानरूपत्वात् म:, व्यक्तत्वात् स्पष्टः।).
VISHNU SAHASRANAAMA 221
391. तुष्टः (Tushtah)
AS says: Being blissful by nature, He is always
content and satisfied.(परमानन्दैकरूपत्वात् तुष्टः।).
PB says: Born as Dasharatha’s son, assuming human form and taking care of the world, He
was always content and satisfied.(लाभात्
दाशरथित्वस्य जगतः पालनस्य च। मनुष्यत्वेऽपि यः प्रीतः स तुष्ट
इति कथ्यते।।).
MC say: He is always in a state of spontaneous contentment. (सर्वदा स्वत एव तुष्यति इति तुष्टः).
He is pleased with the service rendered by His
devotees.(भक्तकृतसेवया तुष्यतीति तुष्टः).
The liberated souls are perpetually content. He
pervades them.(नित्यं तुष्यन्ति इति तुषाः मुक्तात्मानः, तेषु
तनोति इति तुष्टः).
392.पुष्टः (Pushtah)
AS says: He is full everywhere. (सर्वत्र सम्पूर्णत्वात् पुष्टः).(ॐ पूर्णमद: पूर्णमिदं पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते।।).
PB says: He is full of qualities like compassion.
(गुणैर्यो हि आनृशंस्याद्यैः पूर्णः पुष्ट इतीरितः).
MC say the same as AS and PB and add:
He nourishes the devotees with devotion, knowledge etc .(पुष्णाति भक्तान् ज्ञानभक्त्यादिभिः इति
पुष्टः).
393. शुभेक्षणः (Shubhekshanah)
AS says: His vision(seeing Him) is conducive to good because it bestows Moksha to those who seek Moksha and pleasures to the pleasure-seekers. It roots out
all doubts, purifies the sinful, cuts asunder the knots of the heart, blots out all Karma and wipes out ignorance.(ईक्षणं दर्शनं यस्य शुभं शुभकरं मुमुक्षूणां मोक्षदं भोगार्थिनां भोगदं सर्वसंदेहविच्छेदकारणं पापिनां पावनं हृदयग्रन्थेर्विच्छेदकरं सर्वकर्मणां क्षपणं
अविद्यायाश्च निवर्तकं स शुभेक्षणः।).
PB says: Beholding Him is auspicious(अभिमतम् अस्य दर्शनम् इति शुभेक्षणः).
MC say: He sees or He is seen – in either case
it is auspicious.(शुभं शुभकरम् ईक्षणम् अस्य कर्तुः कर्मणो
वा इति शुभेक्षणः।).
He bestows auspicious knowledge and desire
to the deserving seekers.(योग्याधिकारिणां शुभं ज्ञानं
इच्छा च यस्मात् सः).
VISHNU SAHASRANAAMA 222
रामो विरामो विरतो मार्गो नेयो नयोऽनयः।
वीरः शक्तिमतां श्रेष्ठो धर्मो धर्मविदुत्तमः।।(56)(11 Names).
394.रामः (Raamah)
AS says: He is called Raama because the Yogi-s revel in Him whose nature is perpetual bliss.(नित्यानन्दलक्षणे अस्मिन् योगिनो रमन्त इति रामः).
As the son of Dasharatha, He assumed, as per His wish, an enchanting form.(स्वेच्छया रमणीयं वपुः वहन् वा दाशरथी रामः).
PB says: He delights all by His beautiful looks and noble qualities.(शुभेक्षणे ऽस्मिन् स्वगुणैः रम्यते राम ईरितः।).
MC say: He is of the nature of bliss and He is
full(and perfect)(आनन्दरूपत्वात् पूर्णत्वात् रामः).
He delights the world(लोकरमणत्वात् च रामः).
The world is delighted by Him(लोकः रमते अनेन इति).
The devotees (राः) get Knowledge (मा) from Him.(रमन्त इति राः, भक्ताः, तेषां आ सम्यक्, मा ज्ञानं यस्मात्
सः रामः).
He annihilates (आमयति) the demons(रान्).
(रान् असुरान् आमयति नाशयति इति रामः, अम रोगे पीडायाम्).(रीङ् क्षये इति धातोः राः नाशयोग्याः असुराः).
He is not understood by the demons who deserve to be killed.(रैः नाशयोग्यैः असुरैः न मीयते न
ज्ञायत इति रामः).
The liberally giving goddess Lakshmi is His.
(रा दाने इत्यतः रा दानात्मिका मा श्री यस्य सः रामः).
MC have many more meanings to offer, but, I
feel this much is enough.
VISHNU SAHASRANAAMA 223
395. विरामः (Viraamah)
AS says: Everyone ultimately ends up in Him.
(विरामोऽवसानं प्राणिनाम् अस्मिन् इति विरामः).
PB says: The boons recklessly granted to the demons (by Brahma etc) that they will be deathless, are made ineffective by Him(as Raama, KrishNa etc).(वरप्रदैः ब्रह्ममुख्यैः अवध्यत्वादिवरैः। यस्मिन् विरम्यते इति स विरामः प्रकीर्तितः।।)
MC say: His enjoyment is unique and special.
(विशेषेण रमते इति विरामः).The speciality is that unlike us, He revels by Himself(needing nothing else).(स: स्वस्मिन् एव रमत इति विरामः).
He revels by Himself and He delights the world,
too, in unque ways(विशिष्टत्वात् विलक्षणात्वात् वा विः, स्वतः रमते जगत् रमयतीति वा राम: विश्चासौ रामश्च विरामः।).
Whatever task He takes up in hand, He pursues to its successful conclusion.(आरब्धकार्यस्य विरामवान् आरब्धान्तर्गामी इत्यर्थ:).
He shines with excellence(विरः). He has allround(आ) knowledge(मा). (विशेषेण राजत इति विरः, आ समीचीनं मा ज्ञानं यस्य सः आमः, विरश्चासौ आमश्च विरामः।).
He sports(रमयति) with the Bird(वि, गरुड).(विँ पक्षिणं
गरुडं रमयतीति विरामः).
The liberated enjoy in their own special way. He pervades them.(विशेषेण रमन्त इति विराः मुक्ताः, तान् अमति विशेषेण गच्छतीति विरामः। अम गत्यादिषु।).
……. ……..
Samartha Ramadas says in one of his करुणाष्टकs – उपरति मज रामीं जाहली पूर्णकामीं। सकलभ्रमविरामीं राम
विश्रामधामीं।। Shri Rama puts a fullstop (विराम) to all sorts of our illusions and delusions. He is like a holiday resort(विश्रामधाम) where the world-weary soul gets lasting rest and repose.
In Ramaraksha Stotra we have: आराम: कल्पवृक्षाणां
विराम: सकलापदाम्। अभिरामः त्रिलोकानां रामः श्रीमान् स नः प्रभुः।।१६।। Shri Rama is himself a grove of wish-yielding trees. He is a fullstop to all calamities. He is the enchanter of the three worlds. This, Shri Rama, is, verily, our Lord.
VISHNU SAHASRANAAMA 224
396. विरतः (Viratah)
AS says: There is no attachment when He partakes of sense-pleasures.(विगतं रसम् अस्य विषयसेवायाम्।). As Rama, KrishNa etc He was always detached though apparently attached.Sage Vasishta taught Rama: अन्तस्त्यागी बहिः सङ्गी लोके विहर राघव(Yoga Vaasishtha).(“Be inwardly detached, but, outwardly attached – thus you move around happily in the world, O Rama”).
PB says: By nature He is desireless and did not crave for kingdom etc(as Rama)(निसर्ग नैरपेक्ष्येण
कृपणात् राज्यादेः विरत:). One day Rama was told about his impending coronation and the very next day he was asked to leave for the forest.
Both the news left him unruffled. His inborn
composure was intact. That’s why he is called
Rama – he revels(रमते) in his own Self.
MC don’t have विगतः, but, have विरजः।
He is beyond the ‘dust’ (रजस्) of the three guNaas.(विगतः रजः रजोगुणः तदुपलक्षित: तमोगुण: सत्वगुणश्च यस्मात् स: विरज:).
Eligible, most qualified seekers become free from the ‘dust’ of the RajoguNa and TamoguNa because of Him.( विगतः योग्याधिकारिभ्यः रजः रजोगुण: तदुपलक्षित: तमोगुण: यस्मात्, यस्यानुग्रहादिति यावत्, सः विरज:).
He is free from all faults and foibles.(विगत: रजो दोषो यस्मात् सः विरज:).(गीता III-37 काम एष क्रोध एष
रजोगुणसमुद्भवः।).
Qualified seekers become free from blemishes
due to Him.(योग्याधिकारिभ्य: विगतः रजः दोषः यस्मात्, यस्य अनुग्रहादिति यावत् सः विरज:).
He delights (the devotees) in special ways.
(विशेषेण रञ्जयति आनन्दयतीति विरज:, रञ्ज रागे).
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397. मार्गः (Maargah)
AS says: He is the Path, knowing whom the Yogi-s, the seekers of liberation, realise that they are immortal.(यं विदित्वा अमृतत्वाय कल्पन्ते योगिनो मुमुक्षवः स एव पन्था: मार्गः।).The Shvetaashvatara Upanishad says: तमेव विदित्वा अतिमृत्युमेति नान्यः पन्था विद्यते अयनाय।(6-15). “Only by knowing Him, one goes beyond death. There is no other path in sight for making this crossover”.)
PB says: He is sought after by sages like
Bharadvaaja.(मृग्यमाणतया मार्गो भरद्वाजादिभि: सदा).
MC say the same, but, add the following:
He ensures that (whoever is born) dies.(मारं मृतिं
गमयतीति प्रापयतीति मार्गः।)(गीता “जातस्य हि ध्रुवो मृत्यु:”).
(मृत्युः सर्वहरश्चाहम् – X-34).(मार means मारोऽनङ्गे मृतौ विघ्ने).
He brings about and wards off obstacles ( as Lord GaNesha).(मारान् विघ्नान् गमयति अपगमयति इति वा मार्गः).
He leads the good and the righteous to knowledge and happiness.(सज्जनान् मां ज्ञानं रं सुखं
गमयतीति मार्गः।).
398. नेयः (Neyah)
AS says: Along the Path(name no.397) of Jnaana, He leads the soul to realise his native divinity.(मार्गेण सम्यग्ज्ञानेन जीवः परमात्मतया नीयत इति
नेयः।).
PB says: He is ready to carry out the bidding of
friends.(नियोगयोग्यः सुहृदां योऽसौ नेयः स उच्यते).
Arjuna looked upon KrishNa as his friend. We,too,say in our prayer: सखा त्वमेव).
MC say: For the disciples, His nature is amenable to determination by the exposition of the Guru.(शिष्यादिषु गुरुणा व्याख्यानेन नेतुं निर्णेतुं योग्यः नेयः).
He cannot be completely known.(न ईयते साकल्येन
ज्ञायत इति नेयः।).Our बुद्धि etc can go only ‘thus far,but, no further’.
His unique character is highlighted by the Vedaa-s in the words: not this, not this.
(नेति नेति इति श्रुत्या सर्वविलक्षणत्वेन ईयते ज्ञायत इति नेयः।).
VISHNU SAHASRANAAMA 226
399. नयः (Nayah)
AS says: One who leads.(नयतीति नयः). God is conceived in the form of this triad: No.397,398 and 399.(मार्गो नेयो नय इति त्रिरूपः परिकल्प्यते).
PB says: The ascetics, for whom penance is itself a treasure, are led to Him always.(यस्मिन्
तपोधनाः नित्यं नीयन्ते इति वै नयः).
MC say: He inspires all(नयति सर्वं प्रणयति, प्रेरयतीति यावत्).
He leads the most qualified seeker to Liberation.(नयति उत्तमाधिकारिणं मोक्षं प्रति प्रापयतीति
नय:).
He leads the souls to experience the results of their respective Karma.(नयति तत् तत् कर्मफलानि प्रापयतीति नयः).
He goes everywhere, He knows everything.(नयते सर्वत्र गच्छति, सर्वम् अवगच्छति इति वा नयः)( णय गतौ).
He protects all(नयते सर्वं रक्षतीति नयः,णय रक्षणे).
He regulates the code of conduct and morality.
(नयः नीतिः अस्य नियम्यतया अस्तीति नयः।).( गीता X-38
नीतिरस्मि जिगीषताम्).
He is the embodiment of good qualities free from any stain, so He is न, He moves(याति) everywhere, so यः। (दोषविरुद्धगुणरूपत्वात् न, याति
सर्वत्र गच्छतीति यः।).
VISHNU SAHASRANAAMA 227
400.अनय: (Anayah)
AS says: He has no leader.(न अस्य नेता विद्यत इति
अनयः।).
PB says: He does not attract towards Him those who are not friendly( who are averse to God).(असुहृद्भिः नयो यस्य नास्तीति अनयः।).There is no more auspicious deed than Him(remembering Him).(अस्मादन्यो शुभावहो विधिः नास्तीति अनयः, अयः शुभावहो विधिः).
MC say: He inspires all, so अनः, He enters all,
so यः। (अनयति चेष्टयति सर्वम् इति अनः, अनः सन् सर्वं
याति प्रविशति इति अनयः ).
401.वीर: (Veerah)
AS says: He is most valiant(विक्रमशालित्वात् वीरः).
PB says: He is formidable and gives jitters to the demons.(वीरः कम्पनहेतुत्वात् रक्षसाम् अतिभीमतः).
MC say: He is full of prowess(वीरयति विक्रामति इति वीरः).
He has none above Him to inspire Him.(विगतः
ईरः प्रेरकः यस्मात् सः वीरः).
He is unique and extraordinary, so वि, He inspires all, so ईर:.(विशिष्टत्वात् विः, ईरयति प्रेरयति इति ईर:, ईर गतौ। विश्चासौ ईरश्च वीर:).
He inspires the bird GaruDa, who symbolises the Vedaa-s.(विं पक्षिणं गरुडं सर्ववेदाभिमानिनं ईरयति
प्रेरयति इति वीर:, गरुडो वेदपूरुष:).
The liberated are blissful, so they are विनः, He is their inspirer, ईर:. (वं सुखम् अतिशयेन एषाम् अस्तीति
विनः मुक्ताः, तेषामपि ईर: वीरः).
We have crossed 400 Names, so let us now
celebrate by listening to some inspired singing of an Abhang by two young nightingales – Purva Dhanashree Cotah and Paavani Cotah.
VISHNU SAHASRANAAMA 228
402. शक्तिमतां श्रेष्ठ: (Shaktimataam Shreshtha)
AS says: He is stronger and more powerful than the strong Brahmaa etc(शक्तिमतां विरिञ्चि
आदीनाम् अपि शक्तिमत्वात् शक्तिमतां श्रेष्ठ:).
PB says: He is praised exceedingly as the most mighty by all gods who are themselves strong.(शक्तिमतां सुरादीनाम् अतिशयेन प्रशस्यः इति).
MC say the same as above and add:
He is the strength of the strong.(गीता – बलं बलवतां चाहम्(.VII-11).
The exalted position of Lakshmi is due to Him.
(शक्तिरिति मता शक्तिमता लक्ष्मीः, तां श्रेष्ठयति इति ).
403. धर्मः (Dharmah)
AS says: He upholds and sustains all beings.
(सर्वभूतानां धारणात् धर्मः). He is adored through the pursuit of the principles of Dharma.(धर्मैः आराध्यत इति वा).
PB says: He sustains all by bestowing material welfare and spiritual weal.(अभ्युदय निःश्रेयसाभ्यां सर्वस्य साक्षात् धारणात् धर्मः).
MC say: He upholds the entire universe.(सर्वं जगद् धत्ते इति धर्मः).
The natural property of everything is regulated by Him.(सर्वस्वभावो धर्मः नियतः तेनैव इति).
Code of conduct is Dharma. He is its regulator.
(धर्मः आचारः अस्य नियम्यतया अस्तीति धर्मः,आचारनियामकः).
VISHNU SAHASRANAAMA 229
404. धर्मविदुत्तमः (Dharmaviduttamah)
AS says: He is the best among the knowers of Dharma because Shruti and Smriti are His own
commandments.(श्रुतयः स्मृतयश्च यस्य आज्ञाभूताः स एव
सर्वधर्मविदाम् उत्तमः). Vedaa-s are known as Shruti
(the ‘heard’) and Gita etc are Smriti(Vedic wisdom recollected and codified).
PB says: He is sought after by great sages like
Vasishtha, Vaamadeva, MaarkaNDeya etc to
know about Dharma(धर्मज्ञाने वसिष्ठ वामदेव मार्कण्डेयादीनां उपजीव्यः धर्मविदुत्तमः).
MC say: He is best among the knowers of Dharma.(धर्मं विदन्तीति धर्मविदः, तेषाम् उत्तमः).
He is best among those who ponder over Dharma.(धर्मं विन्दते विचारयन्तीति धर्मविदः,तेषु उत्तमः,
विद विचारणे).
He ensures that the knower of Dharma excels.
(धर्मवित् उत्तमः यस्मात् सः).
He accepts meritorious deeds and He is the best too.(धर्माः पुण्यकर्माणि विन्दति प्राप्नोति स्वीकरोति इति धर्मवित्, उत्तमश्च, विदृलृ लाभे).
VISHNU SAHASRANAAMA 230
वैकुण्ठ: पुरुषः प्राणः प्राणदः प्रणवः पृथुः।
हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः।।57।।(11 Names)
405. वैकुण्ठः (VaikuNThah)
AS says: कुण्ठा means ‘to put a stop’. At the time of creation, He brings about the fusion of various elements and ensures resistance to their disintegration. So, He is hailed as VaikuNTha.(विविधा कुण्ठा गतेः प्रतिहतिःः विकुण्ठा तस्या:
कर्तेति वैकुण्ठः। जगदारम्भे विश्लिष्ठानि भूतानि परस्परं संश्लेषयन् तेषां गतिं प्रतिबध्नाति इति वैकुण्ठः।).
PB says the same as AS.
MC say: He wards off the impediment that comes in the way of mutual fusion of the five
elements.(विगता कुण्ठा भूतेषु अन्योन्यं सम्श्लेषे प्रतिघातः
यस्मात् सः विकुण्ठः, विकुण्ठ एव वैकुण्ठः।).
The realm(loka) known as VaikuNTha is His special abode.(वैकुण्ठः अस्य विशेषतः आवासस्थानत्वेन
अस्तीति वैकुण्ठः।).
The souls are deathless, so they are विकुंठा:, He is their regulator.(विगता कुण्ठा स्वरूपतः नाशः येभ्यः ते विकुण्ठा: जीवात्मान:, तेषाम् अयं नियन्ता वैकुण्ठ:।).
He is beyond defeat.(विगतं कुण्ठनं पराभवो यस्य स
विकुण्ठ:, विकुण्ठ एव वैकुण्ठ़:।).
His movements are unimpeded.(विगता कुण्ठा
गतिप्रतिहतिः यस्य सः वैकुण्ठ:।).
Those who are active, and not lazy, are विकुण्ठा.
He specially regulates them, looks after them.
(विगता कुण्ठा आलस्यं येभ्य: ते विकुण्ठा:, तेषाम् अयं विशेषतः नियन्ता वैकुण्ठः, कुठि प्रतिघाते आलस्ये च।).
He, by His grace, removes the tendency to be lazy in the devotees.(विगता भक्तानां कुण्ठा आलस्यं यस्मात् यस्य अनुग्रहात् वा वैकुण्ठः।).
Through GaNapati, He wards off the impediments in the way of pure and pious actions. (विगता विघ्नाधिपद्वारा परिहृता कुण्ठा सात्विककार्याणां विघ्नः यस्मात् यस्य अनुग्रहात् सः वैकुण्ठ:।)
VISHNU SAHASRANAAMA 231
406. पुरुषः (Purushah)
AS says: He was present before everything.
He wipes out all the sins. He resides in the city called body.(सर्वस्मात् सदनात् सर्व पापस्य सादनात् पुरि
शयनाद्वा पुरुषः।).
PB says the same as AS and adds:
He is the caretaker(पालन) of all, so He is Purusha. He fulfills(पूरण) us, so He is Purusha.
(पृ पालन पूरणयोः).
MC say: He is full of auspicious attributes.(प्रियते
पूर्यते गुणैः अयम् इति पुरुषः।).
He fills up the world with living beings, His progeny, and looks after them.(प्रजाभिः जगत् पृणाति पूरयति पालयतीति पुरुष:)(पृ पालन पूरणयो:).
He fills up the devotees with good qualities and removes their defects.(पृणाति भक्तान् गुणै:
पूरयति, सादयति भक्तानां दोषान् नाशयतीति पुरुष:, पृ पूरणे, षद् विशरणे).
He burns away all the sins.(पुरुं सर्वं पापजातम् ओषति दहति इति पुरुषः, उष दाहे).
407. प्राणः (PraaNah)
AS says: As the vital breath, PraaNa, He activates us(our senses etc).(प्राणिति चेष्टयति
प्राणात्मना इति).
PB says: He imparts energy to all (सर्वप्राणनात् प्राणः).
MC say: He converts what we eat into the nutrient juices(as Vaishvaanara).(अन्नं प्रकर्षेण रसादिरूपेण नयति परिणयति इति प्राणः)(गीता XV-14).
The liberated, full of knowledge and bliss, are प्राः, He activates them and leads them to His abode.(प्रकृष्टत्वात् ज्ञानानन्दादिपूर्णत्वात् मुक्ताः प्राः, तान्
आनयति चेष्टयति स्वलोकं प्रति नयति इति वा).
VISHNU SAHASRANAAMA 232
408. प्राणदः (PraaNadah)
AS says: At the time of pralaya etc, He snaps the thread of PraaNa of all beings.(द्यति खण्डयति प्राणिनां प्राणान् प्रलयादिषु इति प्राणदः).
PB says: He is the giver of PraaNa(प्राणान् ददातीति
प्राणदः).
MC say: At the time of creation, He gives(ददाति)
the vital breath.(उत्पत्तिसमये प्राणान् असून् ददातीति प्राणदः).
When we are alive, He protects(दयते) the Praana(जीवन समये प्राणान् दयते रक्षति इति प्राणदः, देङ्
रक्षणे).
At the time of death, He cuts off our praaNa
(मरणसमये प्राणान् द्यति खण्डयति, दो अवखंडणे).
To the most eligible (devotees) He gives strength and joy(अश्च णश्च अणौ आनन्दबले, योग्यानाम्
प्रकृष्टौ तौ ददातीति प्राणदः, अ: आनन्दः ण: बलम्).
409. प्रणवः (PraNavah)
AS says: By chanting Aum, praise is offered, so, too, salutation(प्रणौतीति प्रणवः, प्रणम्यते इति वा).
PB has प्रणम: instead of प्रणवः। He says: The whole moving and unmoving creation is made to bow to Him because of His excellences.(स्वगुणैः चराचर नामनात् प्रणमः).
MC say: He gives rise to the four states of
consciousness like waking etc.(जाग्रदाद्यवस्थाः प्रणौति प्रेरयति इति).
He inspires (the devotees) to praise Him(in hymns).(प्रणौति स्वस्तोत्रे प्रेरयति इति).
He is exceedingly ever new.(प्रकर्षेण सदा नवः अभिनवः प्रणवः).
He is Aum(गीता VII-8 प्रणवः सर्ववेदेषु).
VISHNU SAHASRANAAMA 233
410. पृथुः (Prithuh)
AS says: He has expanded in the form of the universe.(प्रपञ्चरूपेण विस्तृतत्वात् पृथुः।).
PB says: His fame has spread far and wide.
(यशोविस्तारवत्वात् च पृथु: इत्युच्यते बुधैः।).
MC say: He is infinite.(प्रथते विस्तृतो भवतीति पृथुः).
He is famous.(प्रथितत्वात् पृथुः, प्रथ प्रख्याने).
411. हिरण्यगर्भः (HiraNyagarbhah)
AS says: Brahmaa, the Creator, is said to have
evolved out of a golden egg which has issued from VishNu.(हिरण्यगर्भसम्भूतिकारणं हिरण्मयममण्डम्
यद्वीर्यसम्भूतं, तदस्य गर्भ इति हिरण्यगर्भः).
PB says: He is enshrined inside(गर्भ) the hearts of the meditators as a good and attractive presence.(हितस्य रमणीयस्य ध्यातृणां हृदयस्य अन्तस्थः
हिरण्यगर्भः).
MC say: He goes(हर्यति) everywhere, so He is हिरण्य। He ‘swallows’ (निगरणात्) the world at the time of प्रलय and He is luminous(भानात्).(हर्यति नियामकतया सर्वत्र गच्छतीति हिरण्यः। हर्य गतौ। जगतो निगरणाद् भानाद् गर्भो विष्णुरुदाहृतः।).
He is beautiful, so He is HiraNya. He is praised, so Garbha.(हर्यति कान्तो भवतीति हिरण्यः। हर्य कान्तौ।
गीर्यते स्तूयत इति गर्भः। गृ शब्दे।).
VISHNU SAHASRANAAMA 234
412. शत्रुघ्नः (Shatrughnah)
AS says: He kills the enemies of gods.(त्रिदशशत्रून्
हन्तीति शत्रुघ्नः).
PB says: He quells the enemies in the form of unruly senses, who trouble the Yogi-s, with the arrows of Discrimination.(शत्रून् इन्द्रीयवर्गान् विवेकशर जालेन यो शमं नयति योगिनाम् शत्रुघ्नः).He awakens Viveka(discrimination) in the spiritual seekers.
MC say: He slays the inner and outer enemies of the devotees.(शत्रून् स्वभक्तानम् आंतरिकान् बाह्यान् च शत्रून् हन्तीति शत्रुघ्नः।).
Samsaara is the enemy because it is troublesome(शातयति). He puts an end to संसार।
(शातयतीति शत्रुः संसार: तं हन्तीति शत्रुघ्नः।).
He is present even within the enemies(as the
Inner monitor).(शत्रून् हन्ति अन्तर्यामितया गच्छति प्रविशति इति यावत् शत्रुघ्नः, हन गतौ।).
413. व्याप्तः (Vyaaptah)
AS says: As the cause(of creation), He pervades the effect.(कारणत्वेन सर्वकार्याणां व्यापनाद्
व्याप्तः।)(Clay pervades the pot; gold, the ornament and water, the wave).
PB says: The innocent, the old, the master, the servant, the enemy and the friend – making no such distinction, He envelopes all with love.
(मुग्ध वृद्ध भर्तृ भृत्य शत्रु मित्रादिषु वात्सल्याविशेषात् व्याप्तः).
(रिपूणाम् अपि वत्सल:).
MC say: He is all-pervasive.(अन्तः बहिश्च तत् सर्वं व्याप्य नारायणः स्थितः।).
He is unique(वि). He is worthy of our confidence(आप्तः).(विशिष्टत्वात् विः, विश्वासाधारः आप्तः).
He is the focus of faith for the wise.(वयः ज्ञानिनः,
तेषाम् आप्तः विश्वासाधारः।).
He pervades the knowers.(वीन् ज्ञानिनः आप्नोति व्याप्नोति इति व्याप्तः). They are recipients of His grace more than the ignorant.
The wise and the learned seek Him.(वि विशिष्टैः
ज्ञानिभि: आप्तः प्राप्तः व्याप्तः).
VISHNU SAHASRANAAMA 235
414. वायुः (Vaayuh)
AS says: He gives rise to scent (वाति गन्धं करोति इति वायुः। गीता VII-9 पुण्यो गन्धः पृथिव्यां च).(“I am the sweet scent of the earth”says the Lord).
The parched earth gives a sweet scent when it is soaked by the first showers that herald the coming monsoon.
PB says: He Himself goes(वाति) to meet all like
Bharadvaaja and Guha etc wherever they are.
(तत्र तत्र स्थितान् सर्वान् भरद्वाज गुहादिकान्। गच्छति स्वयमेवैतान् स: वायुः इति शब्द्यते।।).
MC say: He symbolises strength. He moves everywhere.(व शब्दो बलवाची,अयानाद् गमनकर्तृत्वात्
आयुः, वश्चासौ आयुश्च इति वायुः।).
He goes everywhere. He sustains life.(वाति गच्छति आयुश्च लोकस्य प्राणधारणहेतुत्वात्। वश्चासौ आयुश्च वायु:).
He knows everything.(वाति जानाति इति वायुः, वा गति
गन्धनयोः, गति अवगति).
He accepts(वृणोति) whatever is offered by devotees.(वृणोतीति वायुः).
He is sought after(व्रियते) by all.(व्रियते इति वायुः). He is the Adorable Light(वरेण्यं भर्गः).
He binds(वय बन्धने) us in संसार।
Bondage comes to an end due to Him (व्ययते
विनश्यति अनेन इति).
At the time of deluge, the world merges in Him.
(व्येति जगदत्र लीयते इति).
He is most exalted, most superior.(वय श्रेष्ठत्वे).
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415. अधोक्षज: (Adhokshajah)
AS says: He reveals Himself when we turn our senses downward(inward). (अधोभूते प्रत्यक्
प्रवाहिते अक्षगणे जायत इति अधोक्षज:).
PB says: The ocean of nectar, imbibed by all
perpetually, does not become less at all. Likewise, He does not become less (in His nature) at any time.(सदा उपभुज्यमानोऽपि सर्वैः
अमृतसिन्धुवत्। अधो न क्षीयते जातु यस्मात् यस्मात् अधोक्षज:।।).
MC say: He never suffers a downfall.(जातु कदाचिदपि अधः न क्षीयते क्षियति गच्छतीति अधोक्षज:,
क्षि निवास गत्योः).
The sensory knowledge is below Him.(अक्षजं ज्ञानं
अक्षजनितं ज्ञानं यस्माद् अधः सः अधोक्षज:)(The senses cannot reach Him).
Devotees like Vasudeva, who have directed the senses downward, are adhokshaah. To them,
He is ‘ja’ ‘born’ i.e. reveals Himself.(अधः कृतानि
अक्षाणि इन्द्रियाणि यैः ते अधोक्षाः, इन्द्रियनिग्रहवन्तो वसुदेवादयः तेभ्यो जातत्वात् अधोक्षज:). A heart, full of pure SatvaguNa, is Vasudeva, says Bhaagavata(विशुद्धसत्वं वसुदेव संज्ञितम्).
He reveals Himself only to those with knowledge, dispassion etc, which qualities are not to be found in the very low-minded.(अधस्थाः
निकृष्टाः, तेषु न क्षियन्ति वसन्तीति अधोक्षाः ज्ञानभक्तिवैराग्यादय: गुणाः, क्षि निवास गत्योः, तेभ्यः जायते अभिव्यज्यत इति अधोक्षज:).
He never goes to the morally depraved nor stays with them.(अधः निकृष्टान् प्रति न क्षियति गच्छति न वसतीति वा इति अधोक्षज:।).KrishNa was accessible at all times to PaaNDavaas rather than the morally depraved Kauravaas. He stayed with the humble Vidura rather than with the arrogant Duryodhana.
He never slides down to संसार (in His अवतार phase)(अधः संसारे न क्षीयते न क्षयति न गच्छति जातु
कदाचिदपि इति अधोक्षज:).
The devotee will not sink into संसार because of
Him(His grace).(अधः संसारे न क्षयति गच्छति जातु कदाचिदपि भक्तः यस्यानुग्रहात् स: अधोक्षज:).
Our salutations to Shri Madhwacharya who taught how to ‘milk’ as many meanings as possible from each Name sothat we can go on glorifying the Lord and His majesty(विष्णु पारम्य).. He and the MC have truly enriched our understanding of the 1000 Names of Lord VishNu enormously and we should be grateful to them.
VISHNU SAHASRANAAMA 237
ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः।
उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः।।58।।(10 Names)
416.ऋतु: (Rituh)
AS says: By this word ‘season’, it is indicated that He is Time.(कालात्मना ऋतुः शब्देन लक्ष्यत इति ऋतुः।).He brings about the cycle of seasons
(ऋतुचक्र).
PB says: With His delightful qualities, He goes
(ऋच्छति) about giving joy.((ऋच्छतीति ऋतुः प्रोक्तः सर्वोल्लासकरैः गुणैः।).
MC say: He is known through all scriptures(इयृते
सर्वशास्त्रैः अवगम्यत इति ऋतुः।).(ऋ गतौ)(गतिः अवगतिः).
He moves everywhere(इयर्ति सर्वत्र गच्छति इति ऋतुः).
He knows everything.(इयर्ति सर्वं जानातीति ऋतुः।).
His nature is determined as one who has none (above Him) to inspire Him.(अर्यते प्रेरकपुरुषाभावतया ज्ञायते निश्चीयत इति ऋतुः।).
417. सुदर्शनः (Sudarshanah)
AS says: Knowing Him i.e.His vision confers the
beautiful fruit called Liberation.(शोभनं निर्वाणफलं
दर्शनं ज्ञानम् अस्येति). His beautiful eyes are broad lotusleaf-like(शुभे दर्शने ईक्षणे पद्मपत्रायते अस्येति).
He is seen easily, joyously by devotees(सुखेन
दृश्यते भक्तैरिति वा सुदर्शनः).
PB says: Even to the dull-witted, ignorant of His power and excellences, to behold(darshana) Him(in a temple) is auspicious and good.(गुण प्रभाव अनभिज्ञानां मन्दानाम् अपि शुभं यस्य दर्शनं सः सुदर्शनः।). Does not our Shri Jnanadeva say: देवाचिये द्वारी उभा क्षणभरी। तेणे मुक्तिचारी साधियेल्या।?
MC say: His vision is auspicious.(सु शोभनं दर्शनं यस्य सः सुदर्शनः।).
He confers the most auspicious and elevating knowledge.(सु शोभनं ज्ञानं यस्मात् सः।).
Profound (good) scriptures and systems of
philosophy are from Him.(शोभनानि दर्शनानि यस्मादुत्पन्नानि सः सुदर्शनः).
The Sudarshana Chakra is with Him.(सुदर्शनं चक्रम् अस्य अस्तीति सुदर्शनः).
VISHNU SAHASRANAAMA 238
418. कालः (Kaalah)
AS says: He keeps count, so He is काल (कलयति सर्वमिति कालः)(गीता X-30 कालः कलयताम् अहम्).
PB says: He adds(sankalan) all the moving and unmoving creation within Himself.(चराचराणां कलनात् संकलनात् कालः).
MC say: He binds Himself with all qualities.(सर्वान् गुणान् आत्मनि कलयति बध्नाति इति कलित: सम्बद्धः सम्पूर्ण गुणत्वात् भगवान् कालः, कल बंधने).
He is the universal destroyer(during pralaya)
(सर्वं कलयति छिनत्ति इति कालः, कल छेदने).
He knows everything(कलयति सर्वं जानाति इति कालः,
कल ज्ञाने).
He makes His enemies run away(कलयति शत्रून्
विद्रावयति इति कालः, कल विद्रावणे).
He keeps count of our span of life(कलयति सर्वेषां
आयुः संख्याति गणयति इति कालः, कल् संख्याने)
He looks after very well the give & take of joy of the souls.(कं सुखम् आ सम्यक् लाति आददाति ददाति जीवात्मनाम् इति कालः, ला आदाने दाने च).
He accepts even water offered with devotion.
(कं जलमपि अर्पितं भक्त्या आददाति इति कालः, उदकं सुखहेतुत्वात् कमित्येवाभिधीयते, जलेनापि जगन्नाथः पूजितः
क्लेशनाशनः इत्युक्ते:)(गीता IX-26 पत्रं पुष्पं… तोयम्…).
He accepts the waters of deluge(कं जलं प्रलयजलं शयनीयत्वेन आलाति आददाति इति कालः).(He floats on the प्रलयजल as बालमुकुन्द on a banyan leaf, वटपत्रशयन).
VISHNU SAHASRANAAMA 239
419. परमेष्ठी (Parameshthi)
AS says: He resides in His own exalted glory in the sky(space) of the heart.(परमे प्रकृष्टे स्वे महिम्नि हृदयाकाशे स्थातुं शीलम् अस्येति).
PB says: He is seated in a very exalted position. (परे पदे स्थितत्वात् च परमेष्ठी प्रकीर्तितः।).
MC say: In each and every class and category
whoever/whichever is the best, He is there
(it being His Vibhooti).(तत् तत् वर्गे तत् तत् समुदाये च यो यः श्रेष्ठ: तस्मिन् तिष्ठति इति परमेष्ठी। )(गीता X-41 यद्यद्
विभूतीमत् सत्वम्…).
He resides in the exalted abode called VaikuNTha(परमे प्रकृष्ठे वैकुण्ठादि स्थाने स्थातुं शीलमस्येति).
Of His own accord, He has His special presence in the very wise and the enlightened(परा मा येषां ते परमा: ज्ञानिनः तेषु स्वेच्छया विशेषतः तिष्ठतीति परमेष्ठी).
His special presence, of His own accord, is there in the Vedic scriptures, which are the source of the highest (परा) learning(मा). (परा मा विद्या यस्मिन् तत् परमं वेदशास्त्रम्। तस्मिन् स्वेच्छया विशेषतः तिष्ठतीति परमेष्ठी।)
Of His own accord, He has His special presence in the great(परा) Lakshmi(मा).(परा च सा मा च परमा, लक्ष्मी, तस्यां स्वेच्छया विशेषतः तिष्ठतीति
परमेष्ठी).
VISHNU SAHASRANAAMA 240
420. परिग्रहः (Parigrahah)
AS says: He is all-pervasive and is resorted by devotees who are in a mood of utter surrender. (शरणार्थिभिः परितो गृह्यते सर्वगतत्वात्). His all-round knowledge is sought. (परितो ज्ञायते इति वा).He accepts wholeheartedly the leaves and flowers offered by devotees. (पत्र पुष्पादिकं भक्तैरर्पितं परिगृह्णाति इति वा).
PB says: He accepts all, here(इहलोक) as well as there(परलोक) with a vision of equality.(इहामुत्र समं सर्वग्रहणात् परिग्रहः).
MC say the same as above and add:
He accepts as His, the devotees.(भक्तान् स्वीयत्वेन
परिगृह्णाति इति परिग्रहः)(गीता IX-22 अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते….).
They, to whom God is the supreme object of desire, are परिणः, He blesses them with His grace(परः परमात्मा येषाम् अस्तीति परिण: हरिभक्ताः, तान्
गृह्णाति अनुगृह्णाति इति परिग्रहः।).
The direct realisation of God accrues to the devotees due to Him.(परिण: हरिभक्ताः तेषां ग्रहः
अपरोक्षज्ञानं यस्मात् सः परिग्रहः।).
He upholds and sustains the universe on all sides(विश्वं परितः गृह्णाति धारयतीति परिग्रहः।).
VISHNU SAHASRANAAMA 241
421. उग्रः (Ugrah)
AS says: He is fearful even to the sun etc(सूर्यादीनामपि भयहेतुत्वात् उग्रः। “भीषा उदेति सूर्यः” इति श्रुतेः।(तैत्तिरीय उपनिषद्).Ugra is one of the 108 names of Shiva too.
PB says: When Dharma becomes extinct, He will come down as the ferocious Kalki and wipe out the troublemakers.(नष्टे धर्मे कल्किरूपो अवतीर्य
म्लेच्छादीन् सम्हरति इति उग्र:).
MC say: With the wicked, He is cruel.(उग्र: दुष्टानां क्रूरः).
He affords enjoyment to the most superior souls(उत्कृष्टान् जीवान् रमयतीति उग्रः).
He is endowed with attributes like knowledge and bliss.(उच्यति ज्ञानानन्दादि गुणैः संबध्यत इति उग्रः, उच समवाये).
422. संवत्सरः (Samvatsarah)
AS says: All the beings dwell in Him.(संवसन्ति भूतानि अस्मिन् इति संवत्सरः).
PB says: In the netherland(पाताल) He is on Ananta, the primordial Serpent(पातालेऽनन्ते संवसति इति).
MC say: He makes the year progress well.
(सम्यग् वत्सरो यस्मात् प्रवर्तते सः संवत्सरः).
He has full love for devotees.(सम्यग् भक्तवत्सलः
संवत्सरः। र लयोः अभेदात्).
He imparts knowledge through scriptures, so संवत्। He knows everything, so सरः।(सं सम्यक् वदति शास्त्रद्वारा उपदिशति इति संवत्। सरति सर्वं जानातीति सरः।
संवत् चासौ सरश्च इति संवत्सरः।).
VISHNU SAHASRANAAMA 242
423. दक्षः (Dakshah)
AS says: He has expanded into the world. He accomplishes all tasks very quickly.(जगद्रूपेण
वर्धमानत्वात् सर्वकर्माणि क्षिप्रं करोतीति वा दक्षः).The root दक्ष means growth as well as quick accomplishment of a work – दक्ष वृद्धौ शीघ्रार्थे च।
PB says: In liquidating the saboteurs, He is very quick.(दस्युवधे दक्षते शीघ्रकारी इति दक्षः).
MC say: He is very smart and efficient.(दक्षः चतुरः
पेशलः इति अमरकोशः).The creation is due to His own capability(स्वरूपसामर्थ्यादेव तस्य सृष्टिः।).
He is ever growing, ever expanding (into name and form, नामरूप).(दक्षते वर्धते सर्वदा अभिवृद्धो भवतीति दक्षः।).
He gives(द) and He takes away(क्ष) (finishes off) wealth etc. (ऐश्वर्यादीन् ददाति क्षपयति च इति दक्षः).
During the phase of preservation, He protects.
So, दः, and ,at the time of dissolution, He flings
aside, so क्षः।(दयते स्थितिकाले रक्षतीति दः, देङ् रक्षणे, क्षिपति सम्हारकाले नाशयतीति क्ष:।
The generous donors are दाः, He conduces them(क्षाययति) to the supreme goal of life.
(ददतीति दाः दानिनः, तान् क्षाययति गमयति इति दक्षः, क्षि निवासगत्योः।).
VISHNU SAHASRANAAMA 243
424. विश्राम: (Vishraamah)
AS says: He confers absolute rest(विश्राम) in the form of Moksha to all the souls who are 1) buffeted by the six ‘waves’ (ऊर्मि) (hunger, thirst ec) tossing on the ocean of संसार, 2) and are enslaved by the major afflictions(क्लेश) like ignorance etc and minor ones like arrogance etc and are yearning for rest.(संसारसागरे क्षुत्पिपासादि षडूर्मिभि: तरङ्गिते अविद्याद्यैर्महाक्लेशैः मदादिभिरुपक्लेशैः च वशीकृतानां विश्रान्तिं काङ्क्षमाणानां विश्रामं मोक्षं ददाति इति विश्रामः।).
PB says: He is the resting place for the souls who are tired after experiencing the ‘fruits’ of their sins.(पापानि तत् फलान्येवं श्रान्ता भोक्तुं च ये जनाः।
तेषां विश्रामभूमित्वात् विश्राम: परिकीर्तितः।।).
MC say: He is tireless(श्रमरहितः विश्राम:).
His bed is unique.(विशिष्टः श्रामः शयनं यस्य स:)(His bed is the Serpent Ananta).(शान्ताकारं भुजगशयनम्)
He relieves the devotees of their tiredness and exhaustion.(विगत: भक्तानां श्रामः श्रमः यस्मात् सः).
He is the seat of rest and repose for the souls weary of संसार.(संसारश्रान्तानाम् विश्रांतिहेतुत्वात् विश्राम:)
Samartha Ramadas refers to Shri Rama in one of his करुणाष्टक-s as: सकळभ्रमविराम and विश्रामधाम
(the fullstop to all delusions and the Home of
Rest and Repose respectively).
In no.86 of his मनाचे श्लोक, he says: मुखीं राम विश्राम तेथेंचि आहे.(The way to complete rest is to chant the Name of Shri Rama).
VISHNU SAHASRANAAMA 244
425. विश्वदक्षिणः (VishvadakshiNah)
AS says: He is more efficient than all(विश्वस्मात्
दक्षिणः शक्तः). He is efficient in all that He does
(विश्वेषु कर्मसु दाक्षिण्याद्वा ).
PB says: He forgives fully those who are ungrateful and tend to harm Him.(अपकारिषु अतिक्षान्तो विश्वदक्षिण उच्यते।).
MC say: In all acts like creation of the world etc He is most adept and efficient.(विश्वस्मिन् कार्ये जगत्सर्जनादौ दक्षिणः कुशलः इति विश्वदक्षिणः).
Various wonderful powers have entered Him, so He is विश्वः। He is efficient, so दक्षिणः।
(विशन्ति विविधाः विचित्राश्च शक्तयः अस्मिन् इति विश्वः,
कुशलत्वात् दक्षिणः, विश्वश्चासौ दक्षिणश्च विश्वदक्षिणः।).
MC quote ब्रह्मसूत्र no.2-1-28 and 2-1-30 in support.(आत्मनि चैवं विचित्राश्च हि and सर्वोपेता च तद्दर्शनात् respectively).
He sports as He pleases by entering into gods etc who are animate(chetana) .(विश्वस्मिन् देवादिचेतनेषु दक्षिणः छन्दानुवर्ती स्वेच्छया वर्तत इति विश्वदक्षिणः।).
The soul that has entered the body is called
विश्व. He is efficient in the discharge of his duties because of Him.(शरीरेषु प्रविष्टत्वात् जीवो विश्वेति कथ्यते। सः दक्षिणः कुशलः स्वस्वकार्ये यस्मात् सः
विश्वदक्षिणः।).
VISHNU SAHASRANAAMA 245
विस्तारः स्थावर स्थाणुः प्रमाणं बीजमव्ययम्।
अर्थोऽनर्थो महाकोशो महाभोगो महाधनः।।59।।(9 names).
426. विस्तारः (Vistaarah)
AS says: All the worlds have spread out in Him.(विस्तीर्यन्ते समस्तानि जगन्ति अस्मिन् इति विस्तारः). He is the ground and the substratum for the panaroma called the universe.
PB says: He slays the powerful Kali(कलि) and, by spreading(विस्तार) the Vedic religion, ushers in the Krita Yuga(Golden Age).(प्रबलं यः कलिं हत्वा प्रवर्त्य च कृतं युगम्। विस्तार्य वेदमर्यादां स्थितो विस्तार उच्यते।।).
MC say: He is all-pervasive.(विस्तारः व्याप्तः).(स्तृणोति आच्छादयति व्याप्नोतीति यावत् विस्तारः,स्तृञ् आच्छादने।).
The worlds spread out due to Him.(विस्तीर्यान्ते लोकाः अनेन इति विस्तारः।).
He spreads out(enhances) the powers of the gods.(देवानां शक्तिं विस्तारयति इति विस्तारः।,).
427. स्थावरस्थाणुः (SthaavarasthaaNuh)
AS says: He is firm and stable. Because all
stationary entities like earth etc abide in Him, He is the SthaaNu.(स्थितिशीलत्वात् स्थावरः, स्थितिशीलानि पृथिव्यादीनि तिष्ठन्ति अस्मिन् इति स्थाणुः, स्थावरश्चासौ स्थाणुश्च स्थावरस्थाणुः।).
PB says: After stabilising the codes of conduct, He stays serene, always and unwaveringly.
(स्थावरीकृत्य धर्मान् यः शमे स्थास्यति नित्यशः। येन केनाप्यचाल्यः सः स्थावरस्थाणुरुच्यते।।).
MC say: The immobile trees and rocks are static and stationary due to Him.(चलनरहिताः स्थितिशीलाः स्थावराः वृक्षशिलादयः स्थाणवः स्थिरत्वगुणवन्तः
यस्मात् सः स्थावरस्थाणुः।).
He is in immobile trees, rocks etc, regulating their innate nature, so He is स्थावरस्थः। He is very subtle and minute, so अणुः।).
He is everywhere, so स्थ:, there is none superior to Him, so अवरः, He remains unaffected like a pillar, so स्थाणुः।).(तिष्टति सर्वत्र इति स्थ:, न विद्यते वरो यस्मात् सः अवरः, स्थश्चासौ अवरश्च स्थावर:, निर्विकारः सन् तिष्ठति इति स्थाणुः, स्थावरश्चासौ स्थाणुश्च स्थावरस्थाणुः।).
The souls are in the inanimate bodies, so they are स्थावरस्थाः। He inspires them, activates them, so He is अणुः।)(स्थावरे जडशरीरे तिष्ठन्तीति स्थावरस्थाः जीवाः। तान् अणयति गमयति प्रवर्तयति इति यावत् स्थावरश्चाणुः, अण गतौ।).
VISHNU SAHASRANAAMA 246
428. प्रमाणम् (PramaaNam)
AS says: As the witnessing consciousness, He is the validating proof.(संविदात्मना प्रमाणम्।).
PB says:He lays down, in every Yuga like Krita Yuga, the standard as to what is good for us and what is not.(हिताहित स्थापकत्वात् प्रमाणं स्यात् कृतादिषु।).
MC say: He is Himself knowledge and strength of the highest order..(प्रकृष्टं मानं ज्ञानं बलम् हि सः).
(गीता VII-11 बलं बलवताम् अस्मि).
Vedaa-s constitute our highest प्रमाण and they have emanated from Him.(प्रकृष्टं मानं वेदादिप्रमाणं यस्मिन् तत् प्रमाणम्).
In the form of illustrious people, He lays down the example of conduct.(स यत् प्रमाणं कुरुते लोकः तदनुवर्तते – गीता).
429. बीजमव्ययम् (Beejamavyayam)
AS says: Without Him the world can never be.
He is the Cause.(अन्यथाभावव्यतिरेकेण कारणम् इति
बीजमव्ययम्).
PB says: At the end of this decadent Age of Kali, He sows the seed(beejam) of the imperishable(अव्ययम्) धर्म for protecting the devotees. (यो वै कलियुगस्यान्ते मुहुः धर्मप्ररोहणम्। करोति भक्तरक्षार्थं स भवेत् बीजमव्ययम्।।).
MC say: He is the cause for the manifestation of the world, so बीजम्। He is beyond any
modifications, so अव्ययम्।(व्यञ्जयति इति बीजम्, वबयोः अभेदात्। न व्येति विकारं प्राप्नोति इति अव्ययम्)(गीता
VII-10 बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्).(IX-18
पिताऽहमस्य जगतः….. बीजमव्ययम्).
Those who have God-Knowledge are बीजमाः।
He specially(वि) moves(अयते) closer to them.
(व्यञ्जयति भगवन्तम् इति बीजम्। तादृशं मं ज्ञानं येषां ते
बीजमाः। तेषु विशेषेण अयते गच्छति सन्निहितो भवति इति
बीजमव्ययम्।).
Those who deny the existence of God( the
Atheists) are बीजमाः। They come to doom at His hands.(बीजं सर्वजगद्व्यञ्जकं भगवन्तं मीनन्ति हिंसन्ति
निराकुर्वन्ति इति यावत् बीजमा:, भगवन्निराकर्तारः तद्गुणनिराकर्तारः च। तान् व्यययति नाशयतीति, व्यय क्षये,
बीजमव्ययम्।).
VISHNU SAHASRANAAMA 247
430. अर्थः (Arthah)
AS says: Because He is Himself happiness, He is sought after by all.(सुखरूपत्वात् सर्वैः अर्थ्यत इति अर्थः).
PB says: He is attainable by those who have totally surrendered, who have given up the three cravings(for progeny, wealth and fame)
and regard Him always as the fulfilment of life.
(परमैकान्तिभिः नित्यम् एषणात्रयवर्जितैः। स्वयं प्रयोजनतया
प्राप्यमाणः अर्थः उच्यते।।).
MC say: He is the primary meaning of all words.(सर्वशब्दमुख्य अभिधेयत्वाद् अर्थः).
All go to Him and surrender.(अर्यते सर्वैरपि शरणं प्राप्यत इति अर्थः, ऋ गतौ).
Only devotees can know Him.(अर्यते ज्ञायते भक्तैरेव इति अर्थः, ऋ गतौ, गति: अवगति:).
For the true devotees, He is the imperishable wealth. (एकान्तभक्तानां भगवान् निधिरव्ययः इति अर्थः)
We say: द्रविणं त्वमेव in our prayer. द्रविण means wealth.
He goes everywhere.(सर्वत्र ऋच्छति गच्छतीति अर्थः,
ऋ गतौ).
He knows everything.(सर्वं ऋच्छति अवगच्छतीति अर्थः,ऋ गतौ).
………………………
In Shivanandalahari, vide no.27 verse, Acharya
Shankara tells Lord Shiva: what object(Artha)
can I offer Thee? May my mind be for Thy sake
(Artha). कमर्थं दास्येऽहं भवतु भवदर्थं मम मन:। When we do this, our life becomes meaningful(Artha)
and we are, then, on the way to becoming
Kritaartha(lived fruitfully).
Vide verse no.72, AS says: “Whoever cherish Thy lotus-feet, resorted to by celestials, O Shiva, bedecked with serpents, they, indeed, become Kritaartha!” (दिव्याश्रितं भुजगभूषणमुद्वहन्ति । ये पादपद्ममिह ते शिव ते कृतार्थाः।।
VISHNU SAHASRANAAMA 248
431. अनर्थः (Anarthah)
AS says: He has no personal gain in view since He is ever-fulfilled.(न विद्यते प्रयोजनम् आप्तकामत्वात्
अस्य इति अनर्थः).
PB says: None prays to Him without any reason..(अर्थार्थिना निर्व्याजं नार्थ्यते यतः तस्मात् अनर्थः).In Shaantiparva of महाभारत there is a verse to the effect: Some pray to recover their loss, some pray for prosperity afresh and some pray only for Kaivalya(Moksha).
MC say: He has no personal or ulterior motive to embark on creation etc.(न विद्यते अर्थः सृष्ट्यादौ
स्वप्रयोजनं यस्य सः अनर्थः।)(गीता III-22 न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञन। नानवाप्तम् अवाप्तव्यम्…..).
He never retires.(न विद्यते अर्थ: निवृत्तिः यस्य सः).
To the demons(and the demonlike), He is a disaster.(दैत्यानाम् अनर्थकारी).
He is unique.(अर्थः अन्यद् वस्तु, सः न भवतीति अनर्थः).
He is a unique kind of wealth.(अर्थः इतरत् धनम्,
तद्विलक्षणत्वात् अनर्थः।)(We say त्वमेव.. द्रविणं त्वमेव).
The enlightened don’t pray for any ‘fruit’ in return..(ज्ञानिभि: फलापेक्षया न अर्थ्यत इति अनर्थ:).
432. महाकोशः (Mahaakoshah).
AS says: The large sheaths like Food-sheath, Vital sheath etc(five in all) cover Him when He is encased in the human body as Atman(महान्तः कोशा अन्नमयादयः आच्छादका अस्य इति महाकोश:).
PB says: Despite His generous charity to all always, His treasure is never depleted.(सदा सर्वेभ्यः सर्वथा दानेऽपि अक्षयत्वात् महान्तः कोशाः भान्डागाराणि यस्य सः महाकोश:).
MC say: The five sheaths like Food-sheath etc in the bodies of the souls are His dwelling
places.(महान्तः जीवात्मनां देहेषु उत्तमाङ्गभूताः कोशा
अन्नमयादयः आवासस्थानतया यस्य सः).
He, who dwells in the excellent lotus-bud-like heart is Mahaakosha.(महान् उत्तमः कोशः पद्मकुद्मल इव विद्यमानं हृदयम् आवासस्थानतया यस्य सः महाकोश:).
His wealth is boundless.(महान् कोशः अर्थसमूहः यस्य सः).
To the good and the righteous, He confers great wealth(not necessarily monetary, but as Daivi Sampatti of Gita).(सात्विकेभ्यः महान् कोशः अर्थसमूहः यस्मात् सः).
VISHNU SAHASRANAAMA 249
433. महाभोगः (Mahaabhogah)
AS says: His blissful form is a great feast(to the devotee).(महान् भोगः सुखरूपोऽस्येति महाभोग:).
PB says: The great enjoyments that accrue due to wealth are possible because of Him(His grace).(अर्थसाध्यः कामभोगोऽपि महान् अस्मादिति महाभोग:).The Lord says in Gita that He ordains our enjoyments.(लभते च ततः कामान् मयैव विहितान् हितान् – VII -22).
MC say: His nature is supreme bliss.(उत्तमसुखरूपत्वात् महाभोग:).
The finest enjoyments of the liberated are due to Him.(मुक्तिभाजां महान्तः भोगाः यस्मात् सः महाभॊगः).
434.महाधनः (Mahaadhanah)
AS says: Wealth, the principal means of enjoyments, is His.(महत् भोगसाधनलक्षणं धनम् अस्येति
महाधनः). Wealth is His gift.
PB says: He has wealth with Him in such abundance that He showers with it even the worst miser. (अतिकृपणप्रदेयम् अनन्तं धनम् अस्य इति
महाधनः).
MC say: He has wealth in plenty(महद् धनं यस्य सः
महाधनः). We pray to Him: Thou art wealth(द्रविणं
त्वमेव) in our hymn त्वमेव माता च पिता त्वमेव। त्वमेव बन्धुश्च सखा त्वमेव। त्वमेव विद्या द्रविणं त्वमेव। त्वमेव सर्वं मम देवदेव।।
He has abundant wealth in the form of bliss etc(महद् धनम् आनन्दादिकम् अस्येति).
The supreme wealth called Moksha is from Him.(महत् धनं मोक्षाख्यं यस्मात् सः महाधनः).
To the devotees, He bestows supreme wealth of learning.(भक्तानां महत् धनं विद्याधनं यस्मात् सः).
To the devotees, He confers material wealth.
(भक्तानां महत् धनं बाह्य (external, material) धनं यस्मात् सः).
He is the custodian of the supreme wealth of Dharma.(महत् उत्तमं धनं धर्माख्यं यस्य सः).
………………….
Tyagaraja asks his mind in one of his Kritis (compositions): O mind, tell me truthfully whether there is great happiness in a treasure I.e. wealth(nidhi) or in being close(sannidhi) to
Shri Rama and serving Him?.(निधि चाल सुखमा? रामुनि सन्निधिसेव सुखमा? निजमुना पलकु मनसा। ).
Mirabai rejoices that she has secured precious gems and wealth called Ram(पायोजी मैंने रामरतनधन पायो).
Like Mirabai, Saint Purandaradaasa looks upon
the name of Rama as a necklace of gems and
He, too, is elated that he has this necklace as the fruit of his past merit(puNya): ರಾಮನಾಮ ರತ್ನಹಾರ ದೊರಕಿತು ಎನಗೆ, ಪೂರ್ವ ಪುಣ್ಯದ ಫಲಕೆ।
Samartha Ramadas wonders: O mind, how can I describe Rama, who is Kalpataru, Kamadhenu, ChintamaNi and the quintessence of all treasures?(मना राम कल्पतरु कामधेनू। निधीसार चिन्तामणी काय वानूं।।६०।।
VISHNU SAHASRANAAMA 250
अनिर्विण्णः स्थविष्ठोऽभू: धर्मयूपो महामखः।
नक्षत्रनेमी नक्षत्री क्षमः क्षामः समीहनः।।60।।(10 Names)
435. अनिर्विण्णः (AnirviNNah)
AS says: Because He is perpetually content and fulfilled, He is not dull or disinterested.
(आप्तकामत्वात् निर्वेदोऽस्य न विद्यत इति अनिर्विण्णः।).
He is always sporting a pleasant face(प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये।).
PB says: He is always awake and alert for taking care of the world.(अनिर्विण्णो जागररूको
जगद्व्यापारसन्ततौ।).
MC say the same as AS and PB, but, add the following:
In bestowing favours on the devotees, He does not say ‘enough’. (भक्तानाम् अभीष्टादाने निर्विण्णः अलम्बुद्धिमान् न भवति इति).
After confering boons on the devotees, He does not regret His act.(भक्तानाम् अभीष्टंं दत्वाऽपि पश्चात् निर्वेदरहित:).
He cannot be completely known.(नितरां विन्नः ज्ञातः न भवतीति अनिर्विण्णः।).
He is unique and distinct(from जीव and जड), so
अः,and He is fully understood by Himself only.
(अन्यत्वात् सर्व जीवेभ्यः जडेभ्यः, सर्वविलक्षणत्वात् अः,
तादृशेन स्वेनैव नितरां विन्न: ज्ञातः अनिर्विण्णः).
The world is निर्विण्णः, He is distinct from it in a unique manner.(, नितरां ज्ञातः विचारितो वा प्रपञ्चः
निर्विण्णः, तद्विलक्षणत्वात् अनिर्विण्णः).
He never experiences sorrow.(दु:खितो न भवतीति
अनिर्विण्णः).
It is the soul, who is subject to sorrow. He is distinct from the soul.(दु:खितः जीवात्मा निर्विण्ण:,
तद्विलक्षणत्वात् अनिर्विण्णः).
He is full and perfect, so अः, He is full of dispassion(वैराग्य being one of His six excellences).(पूर्णत्वात् अः, प्राप्तनिर्वेद इति निर्विण्णः,
अश्चासौ निर्विण्णश्च अनिर्विण्णः).
VISHNU SAHASRANAAMA 251
436. स्थविष्ठः (Sthavishthah)
AS says: He, who appears as Vishvaroopa, is sthavishtha.(वैराजरूपेण स्थितः स्थविष्ठः). This name means gross, bulky, large etc. What form He presented to Arjuna in विश्वरूपदर्शन is sthavishtha. Indeed, this mind-boggling universe itself is His gross form(विराट् रूप).
PB says: He is given this name because of
being gross and bulky(in the form of the world).(स्थौल्यात् स्थविष्ठः सम्प्रोक्तः).
MC say: That which stands unaffected and unmodified is the principle of consciousness(Devi Lakshmi), refered to as स्थम्। HE abides there with Her specially. (तिष्ठति निर्विकारतया इति स्थम्, चित् प्रकृतितत्वम्। तत्र विशेषेण तिष्ठति सन्निधत्त इति स्थविष्ठः।).
Those realms which are at a very high altitude like VaikuNTha are स्थाः। He dwells in them specially. (तिष्ठन्ति सर्वोच्चतया इति स्थाः वैकुण्ठादयः। तेषु विशेषेण तिष्ठतीति स्थविष्ठ:).
The sky is स्थ: because it stands unaffected.
He has His special presence there.(तिष्ठति सर्वत्र निर्विकारतया इति स्थ:, आकाशः, तत्र विशेषेण तिष्ठतीति
स्थविष्ठः।).
The mountains stand firm, so they are स्था:, He is specially present in them, regulating their stability. (तिष्ठन्ति स्थिरतया इति स्था: पर्वताः। तेषु स्थैर्यनियामकतया विशेषेण तिष्ठतीति स्थविष्ठ:). The Bhaagavata says: भूधराणाम् अहं स्थैर्यम्।).
He is everywhere, so स्थ:, His vehicle is GaruDa, so विष्ठ:।(सर्वत्र तिष्ठतीति स्थ:। विशेषतः वौ पक्षिणि गरुडे
तिष्ठतीति विष्ठ: गरुडवाहन:).
VISHNU SAHASRANAAMA 252
437. अभूः (Abhooh) भूः (Bhooh)
This Name appears in both forms as above.
AS says: He is birthless, so Abhooh.(अजन्मा अभू:). He is Existence, so Bhooh (भू सत्तायाम्).He is the Earth(मही वा).
PB says: He is the universal support(सर्वाधारो भवतीति भूः). He is the giver of prosperity to the devotees(भक्तानां भूतिदो भूः).
MC speak of अभू: as follows:
He is unborn(भवति जायत इति भूः, तादृशो न भवतीति अभू:).
He has no support(न विद्यते भूः आधारो यस्य इति अभू:
निराधार:).
Now MC speak of भूः as follows:
He is full and perfect(भू बहौ पूर्णतयाम्।).
He protects(भावनाद् रक्षणाद् भूः).
He adorns (the devotees) with knowledge.
(ज्ञानेन भूषयतीति भूः).
He has and He gives prosperity in the form of knowledge, rulership etc.(ज्ञान ऐश्वर्यादिभूतिस्वरूपत्वाद् प्रदत्वाद् च भूः).
He is the most exalted(सर्वोंन्नतत्वात् भूः).
Everything abides in Him(भवति निवसति सर्वं अस्मिन् इति).
He is all-pervasive(भवति व्याप्नोतीति भूः).
He is the purport of all Upanishads(भवति
सर्वोपनिषदभिप्रायो भवतीति भूः)
He is all-powerful(भवति सर्वसमर्थो भवतीति भूः).
He incarnates as Rama, KrishNa etc(भवति रामकृष्णादिरूपेण प्रादुर्भवति इति भूः).
He regulates everything as the Regulator.
(भवति सर्वं नियामकतया गच्छतीति भूः).
The basis for spinning out so many meanings
is this text: सत्तायां मङ्गले वृद्धौ निवासे व्याप्ति संपदोः।
अभिप्राये च शक्तौ च प्रादुर्भावे गतौ च भूः।।
VISHNU SAHASRANAAMA 253
438. धर्मयूपः (Dharmayoopah)
AS says: He is the post to which all devotional codes of conduct are tied.(यूपे पशुवत् तत्समाराधनात्मका धर्माः बध्यन्त इति धर्मयूप:). The post to which a sacrificial animal was tied was known as यूप.
PB says: The principle of Dharma is inseparably tied up with Him.(धर्मतत्वं सर्वदा यौतीति धर्मयूप:)(यु मिश्रणे).
MC say: He has mixed up in each and every object its appropriate properties.(तत्तदर्थे धर्मान् तत्तत् स्वभावान् यौति मिश्रयति इति धर्मयूप:, यु मिश्रणे).
He binds all with duties ordained by the Vedaa-s.(धर्मेण वेदविहितकर्मणा युनाति बध्नाति सकलं
जगदिति धर्मयूप:, युञ बन्धने).
The gods who uphold the universe(like wind, fire etc) are bound by His governance.(धर्माः जगद्धारकाः देवाः वाय्वादयः यूयन्ते बध्यन्ते अनेन इति
धर्मयूपः। युञ बन्धने).
To gods like wind etc, He is a support like a post.(धर्माणां जगद्धारकाणां वाय्वादीनां यूप इव स्तम्भविशेष
इव आधारः धर्मयूप:).
He is the support to all the Dharmaa-s(धर्माणां यूपः स्तम्भविशेष इव धर्मयूप:).
He is established in Dharma(धर्मे यूपः अधिष्ठानं यस्य सः).
He is the universal support, so He is Dharma.
He binds everything with Him, so यूपः।
(सर्वाधारकत्वाद् धर्मः, सर्वं युनाति बध्नातीति यूपः, युञ बन्धने)
(गीता VII-7 मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव).
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439. महामखः,(Mahaamakhah)
AS says: Sacrifices (मखाः) offered to Him acquire importance as they give reward in the form of Liberation.(यस्मिन् अर्पिता: मखा: यज्ञा: निर्वाणलक्षणफलं प्रयच्छन्तो महान्तो जायन्ते स महामखः।).
PB says: The sacrifice is the embodiment of Dharma and is venerable and it is as though a limb of God.(धर्मदेहतया पूज्यो यज्ञो अस्य अवयवो यतः, ततो महामख प्रोक्तो।).
MC say: He is the support and shelter for great sacrifices.(महान्तः मखाः यज्ञाः यस्मिन् सः महामखः
महामखाश्रयः।
He is the subject of great sacrifices.(महान्तो मखाः यद्विषये स महामखः।).The sacrifices are meant to propitiate Him(परमेश्वर प्रीत्यर्थंम्).
Great sacrifices are possible due to His grace.
(महान्तः मखाः यज्ञाः यस्मात् यस्य अनुग्रहात् सः महामखः।).
Great sacrifices are offered to Him.(महान्तः मखाः
यस्मै सः महामखः।).
Sacrifices are important and great because of Him.(मखाः महान्तः यस्मात् यदनुग्रहात् सः महामखः।). The
sacrifice by Daksha lost all significance because He deliberately slighted Shiva.(Ref Shivamahimna Stotra – 28 क्रियादक्षो दक्षः….). Such performance wanting in Faith is as good as not done, says the Lord in गीता.(अश्रद्धया हुतं … असदित्युच्यते पार्थ न च तत् प्रेत्य नो इह।। XVII-28).
Sacrifices become great when offered to Him.
(यस्मिन् अर्पिता मखा महान्तो भवन्ति स महामखः।). The Lord says in गीता: ।IX-27।यत्करोषि… यज्जुहोसि..तत्कुरुष्व मदर्पणम्।।
He has vast knowledge and strength. He is
luminous and His nature is happiness. He is illustrious.(महती मा ज्ञानं बलं वा यस्य सः महामः, प्रकाशरूपित्वात् सुखरूपत्वात् ख्यातत्वात् वा खः, महामश्चासौ
खश्च महामखः।).
His senses have extraordinary powers of apprehension and strength.(महती मा ज्ञानं बलं वा येषां तानि महामानि, तादृशानि खानि इन्द्रियाणि यस्य सः महामखः।)
He provides the celestial realm to the gods to
reside.(महती मा ज्ञानं येषां ते महामाः देवाः, तेषां खं देवलोक: यस्मात् सः महामखः। खम् इन्द्रिये देवलोके शर्मणि
इति मेदिनीकोशे).
He bestows happiness to the Liberated, endowed with extraordinary knowledge.(महती मा ज्ञानं येषां ते महामा: मुक्तात्मान:, तेषां खं शर्म यस्मात् सः
महामखः।).
He is great and His happiness is boundless.
(न विद्यते मा मितिर्यस्य तत् अमम्, अमं खं शर्म यस्य सः अमखः, महान् च असौ अमखश्च महामखः।).
VISHNU SAHASRANAAMA 255
440. नक्षत्रनेमि: (Nakshatranemi).
AS says: The galaxies, planets and the stars revolve around Him.He is the nave or the axle of the wheel as it were.(ज्योतिश्चक्रस्य नेमिवत् प्रवर्तकः).
PB says the same as above.(यो नक्षत्रात्मकं चक्रं
ज्योतिरूपं नयति भ्रामयति सः).
MC say: He is the support and mover of celestial bodies like the axle of the wheel.(नक्षत्राणां नेमिरिव आधारः प्रवर्तकश्च).
He energises and inspires the stars.(नक्षत्राणि नयति प्रेरयति इति).
He inspires Indra.(नक्षत्र: इन्द्रः, तं नयति प्रेरयति इति).
Nakshatra is one of Indra’s names.
He leads the celestial bodies like stars to move in the sky.(नक्षत्राणि आकाशं प्रति नयति वहतीति नक्षत्रनेमि:).
Brahmins are other than Kshatriyaas. He is their support and inspirer.(क्षत्रभिन्नाः ब्राह्मणाः नक्षत्रा:, तान् नयति प्रेरयति इति) (नमो ब्रह्मण्य देवाय गोब्राह्मणहिताय च। जगद् हिताय कृष्णाय गोविन्दाय नमोनमः).
He is deathless, so नक्षः, He protects all, so त्रः,
He loves and inspires all, so नेमिः।(न क्षयति नश्यति
इति नक्ष:, त्रायते सर्वं रक्षतीति त्र:, नयति सर्वं प्रणयति प्रेरयतीति नेमिः, नक्षश्चासौ त्रश्चासौ नेमिश्च नक्षत्रनेमि:।).
He has none to protect Him, so He is नक्षत्र, He loves and inspires all, so नेमिः। (न विद्यते क्षत्रः रक्षकः यस्य सः नक्षत्रः, नयति सर्वं प्रणयति प्रेरयति इति नेमिः, नक्षत्रश्चासौ नेमिश्च नक्षत्रनेमि:).
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441. नक्षत्री (Nakshatree)
AS says: He is stellar(Nakshatree) because He is the moon.(चन्द्ररूपेण नक्षत्री)(Gita X-21 नक्षत्रााणाम्
अहं शशी).
PB says: The galaxy is His form.(शिंशुमाराकृतिः प्रोक्तं यद्रूपं ज्योतिषाम् दिवि).
MC say: The stars are under His control.(नक्षत्राणि अस्य नियम्यताया सन्तीति नक्षत्री नक्षत्रनियामक इत्यर्थः).
Indra is under His control.(नक्षत्र: इन्द्रः, नियामकतया
अस्य अस्तीति नक्षत्री). नक्षत्र is a synonym of Indra.
He is fond of Brahmins(क्षत्रा न भवतीति नक्षत्राा: ब्राह्मणाः तद्वान्, ब्राह्मणप्रियः इत्यर्थः).
442. क्षम: (Kshamahah).
AS says: He can accomplish all actions. He can also forgive.(समस्तकार्येषु समर्थः क्षमः). Vaalmiki
रामायण says: Rama is like earth as far as forgiveness is concerned)(क्षमया पृथिवी समः)..
PB says: He shoulders the weight of the entire
Creation effortlessly.(अखिलभुवनभारम् अनायासेन क्ष्मते वहति इति क्षमः।)
MC say: He is capable of taking care of all options- to do, not to do or do otherwise.(कर्तुं अकर्तुं अन्यथाकर्तुम् so He is क्षमः).
He tolerates the transgressions of the devotees.(क्षमते भक्तपराधान् सहते इति क्षमः).(गीता IX-30 अपिचेत् सुदुराचारो भजते मामनन्यभाक्…).
He takes care of the Kshema of the devotees.(क्षं भक्तानां क्षेमं प्राप्तरक्षणात्मकं माति निर्माति इति क्षम:).
While commenting on the verse IX-22। In Gita,
AS says: ‘securing what we lack is Yoga and
preserving what we have is Kshema’. God takes care of both. (अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्यभियुक्तानां योगक्षेमं वहाम्यहम्।।).
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443. क्षामः (Kshaamah)
AS says: When all modifications subside, He stands revealed.(सर्वविकारेषु क्षपितेषु स्वात्मना अवस्थित इति क्षामः।).God reveals Himself when we become more and more Saatvik, get rid of Aasuri Sampatti and cultivate Daivi Sampatti explained in Gita. This is also Yama’s teaching to Nachiketa in Kathopanishad(नाविरतो दुश्चरिताित्
नाशान्तो नासमाहितः। नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात्।।(1-2-24). Goodness is a prelude to Godliness.
When everything dissolves in Pralaya, He alone remains(शेष). He is the beginning,(आदि) and He is the remainder(शेष)..Kshaama here means remainder.
PB says the same as above.(आभूतसंप्लवे ध्रुवः क्षामः).
MC say: He destroys everything at the time of
Pralaya (प्रलये सर्वं क्षामयति क्षीणं करोति इति क्षामः).
He is the support and shelter of forgiveness and tolerance.(क्षमायाः सहनशक्तेः च अयम् आधारत्वेन इति क्षामः।). These two qualities are gifts of His Grace. The saints like Tukaram and Eknath had phenomenal capacity to tolerate and forgive the indignities hurled at them. What was the
secret? The answer is they were God-centred.
Hence, they remained unruffled, come what may!. They were also impervious to the slings and arrows of misfortune.
He created the earth.(क्षां क्षमां निर्मातीति क्षाम:).
(पद्भ्यां भूमिम् अकल्पयत् – पुरुषसूक्त).
During His incarnation as Vaamana, He measured the earth.(वामनावतारे क्षां भूमिं माति इति
क्षामः).
He is the giver of sleep.(क्षां निद्रां निर्मातीती क्षामः).
(या देवी सर्वभूतेषु निद्रारूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमोनमः।।). Sleep is not a merchandise
though the mattress is. Sleep is His/Her gift!
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444. समीहनः (Sameehanah)
AS says: For creation etc, He is ever active.
(सृष्ट्याद्यर्थं सम्यगीहत इति समीहनः)(ईह चेष्टायाम्).
PB says: After creation of the world, He engages all to be active in their respective roles).(स्वस्याधिकारे सर्वान् यः समीहयति सृष्टिषु, समीहनः
स विज्ञेयः).
MC say: He is perfectly active.(सम्यगीहते चेष्टत इति
समीहनः ।).
He wishes well(सम्यगीहते अभिलषत इति समीचीनः।). (He is wishing well of His creation.)
Those, whose wish or activity is good and righteous, are समीहाः। He leads them, inspires them.)(सं समीचीना ईहा अभिलाषः चेष्टा वा येषां ते समीहाः। तान् नयति प्रणयति विशेषतः प्रेरयति इति समीहनः।).
Those,whose desire is righteous such as the desire to worship, are समीहाः। He leads them to VaikuNTha etc.(समीचीना ईहा भगवत्पूजादिरूपा येषां ते
समीहाः, तान् नयति वैकुण्ठादिकमिति समीहनः।).
He is present equally in all forms, so समी, He is active, so ईहन:।(समानि रूपाणि सर्वत्र अस्येति समी, ईहते चेष्टत इति ईहन:, समीचासौ ईहनश्च इति समीहन:).
यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सताङ्गतिः।
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम्।।61।।(10 Names).
445. यज्ञः (Yajnah)
AS says: He is the very spirit of all sacrifices.
(सर्वयज्ञस्वरूपत्वाद् यज्ञः).To satisfy all the gods, He
manifests as sacrifice.The Vedaas say Yajna is VishNu.(सर्वेषां देवानां तुष्टिकारको यज्ञाकारेण प्रवर्तत इति वा, यज्ञो वै विष्णुः इति श्रुतेः).(गीता IX-16 अहं क्रतुरहं यज्ञः).
PB says: He is worshipped through sacrifice.
(यज्ञाराध्यतया यज्ञः).
MC say: Whatever is there, He knows.(यदस्ति तत्
जानातीति यज्ञः).
Due to whose grace, all know(whatever is) is
Yajna. He, who reminds all, about what is, is Yajna.(यस्मात् सर्वेऽपि जानन्ति सः यज्ञः, यदस्ति तद् ज्ञापयति
इति यज्ञः).
He is worshipped through Yajna.(याज्यत्वाद् यज्ञः).
He is worthy of Yajna.(यजनयोग्यः यज्ञः).
He is the supreme lord of Yajnaa-s.(यज्ञानाम् अत्यन्तं भगवदधीनात्वात् भगवान् यज्ञः).
He is the ‘enjoyer’ of Yajna.(यज्ञभोक्तृत्वात् यज्ञः).
He grants the wishes of the devotees.(भक्तानाम्
अभीष्टदाता इति यज्ञः, यज देवपूजासंगतिकरणदानेषु).
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446. इज्यः (Ijyah)
AS says: He alone is worthy of sacrifice.(यष्टव्यो अयमेव इति इज्यः).
PB says:He is worshipped by performing our duties.(इज्यः कर्मभिः अर्चितः). गीता says स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः। XVIII-46)
MC say: He is worthy of sacrifice.(यजनीयः इज्यः).
He is worthy of worship even otherwise(not merely by performing Yajna).(यज्ञेतर पूजास्वपि यजनीय: पूजनीयः इति इज्य:).(यज देवपूजा संगतिकरण दानेषु)
447. महेज्यः (Mahejyah)
AS says: Of all the gods who are worthy of our
adoration, the most worthy is VishNu because He is the bestower of Liberation.(सर्वासु देवतासु
यष्टव्यासु प्रकर्षेण यष्टव्यो मोक्षफलदातृत्वात् इति महेज्य:).
PB says: He is the object of a most elaborate woship or sacrifice.(इज्या हि महती यस्य स महेज्य उदाहृतः).
MC say the same as above and add as under:
In the world, gods like Brahmaa are adored. VishNu is adorable to them(Brahmaa etc) too.(लोके मह्यन्ते पूज्यन्त इति महाः ब्रह्मादयः, तेषामपि इज्यः महेज्य:).
He is full and perfect, so महः, He is worthy of worship, so इज्यः। (पूर्णत्वात् महः, पूज्यत्वात् इज्यः,,
महश्चासौ इज्यश्च महेज्य:).
He is the object of worship in Utsavs(festivals).
(मह्येषु उत्सवेषु इज्या पूजा यस्यासौ महेज्य:).
The kings receive our worship because they protect us. He is adored by the kings too.
(रक्षकत्वेन मह्यन्ते पूज्यन्त इति महाः राजानः, तैरपि इज्यते इति महेज्य:).
The ascetics and the renunciates are worthy of our reverence, so they are महा:, He is worshipped by them too.(मह्यन्त इति महाः वानप्रस्था:
संन्यासिनश्च, तैरपि इज्यत इति महेज्य:।).
By the noble souls, He is ‘given’ (His knowledge is imparted) to disciples by instruction.(महै: महद्भिः शिष्यप्रशिष्यादिषु उपदेशद्वारा इज्यते दीयत इति महेज्य:, यज दाने).
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448.क्रतुः (Kratuh)
AS says: The sacrifice in which a post for tying the sacrificial animal is there, is called Kratu.
(यूपसहितो यज्ञः क्रतुः). Vishnu is identified with Kratu.
PB says: Seven sacrifices classified as Sapta
Samsthaa(अग्निष्टोम etc) are called Kratu and
VishNu is the object of worship in them.
(अग्निष्टोमादयः सप्तसंस्थाः क्रतवः ईरिताः। आराध्यते तैरिति
असौ क्रतुरित्यभिधीयते।।).
MC say: He is the embodiment of Jnaana(क्रतुः
ज्ञानम्, तद्रूपत्वात् भगवान् क्रतुः).
He inspires action in us(कृतिस्वरूपत्वात् क्रतुः)
(गीता IX-16 अहं क्रतुः….).
He does everything.(सर्वं करोति इति क्रतुः).
He is the inner presence in sacrifice.(यज्ञस्य
अन्तर्यामित्वात् भगवान् क्रतु:).
He is ever active.(करणशीलः क्रतुः)(स्वाभाविकी ज्ञानबलक्रिया च इति श्रुतेः).
He performs acts like creation etc.(करोति
सृष्ट्यादिकामिति क्रतुः).
449. सत्रम् (Satram)
AS says: He is the caretaker of the good and the righteous.(सतः त्रायत इति).
PB says: A longdrawn sacrifice lasting many months and with many officiating यजमान is called Satram.(अनेक यजमाने च दीर्घे मासादिचोदिते।
सत्रे तैः आराध्यतया सत्रं स्यात् सीदतीति सः।). VishNu is
worshipped through such Satram and His
presence(सीदति) is there in it.
MC say the same as above and add:
He delights the good and the righteous.(सतो
रमयतीति सत्रम्).
The undeserving come to grief because of Him.(अयोग्याः सीदन्ति अनेन इति सत्रम्)
He gives rise to movement(गति)(सर्वं सीदति गच्छति अनेन इति सत्रम्)(षदल्विषरणगतिअवसादनेषु).
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450. सतां गतिः (Sataam Gatih)
AS says: AS says: To the good and the righteous I.e. seekers of liberation, there is no other ultimate resort than VishNu. (सतां मुमुक्षूणां नान्या गतिरिति सतां गतिः).
PB says: He is the goal of those who have taken to the path of renunciation.(निवृत्तिधर्मनिष्ठानाम् गतिः यः स सतां गतिः).
MC say: He is the ultimate resort of surrender to one and all.(सन्तः विद्यमानाः, तेषां सर्वेषाम् अपि गतिः
शरणं सतां गतिः).
He has knowledge of all who are.(सतां विद्यमानानां सर्वेषां गतिः अवगतिः ज्ञानं यस्य सः सतां गतिः).
He is the giver of knowledge to the good and the pious.(सतां साधूनां गतिः अवगतिः ज्ञानं यस्मात् सः).
To the enlightened, He bestows eternal sadgati.(सतां ज्ञानिनां गतिः सद्गतिः यस्मात् सः)
He confers the company of the good and the
righteous (to spiritual seekers).(सतां सज्जनानां
सम्बन्धिनी गतिः सङ्गतिः यस्मात् सः). Satsanga -company of the pure and the pious – is due to His grace.
451. सर्वदर्शी (Sarvadarshi)
AS says: He is a witness to the deeds done and/or not done by all. This awareness is His very nature.(सर्वेषां प्राणिनां कृताकृतं सर्वं पश्यति स्वाभाविकेन बोधेन इति सर्वदर्शी).
PB says: It is His nature to observe our acts of both Dharma and Adharma(holy and unholy
acts).(सर्वौ द्विविधौ अपि धर्मौ अध्यक्षयितुं शीलमस्य इति).
MC say: It is His nature to observe everything.
(सर्वं द्रष्टुं शीलमस्य इति).
His knowledge is vast, comprehensive.(सर्वः सम्पूर्णः दर्शः ज्ञानम् अस्य अस्तीति सर्वदर्शी).
A class of sacrifices called दर्श is performed for Him.(दर्शोपलक्षितयज्ञविशेषाः अस्य सन्तीति).
Our ability to see(faculty of vision) is governed by Him.(सर्वेषां दर्शाः दर्शनानि सर्वदर्शाः, ते अस्य नियम्यतया
सन्तीति सर्वदर्शी, दर्शस्तु अवलोकने इति मेदिनी कोशे).As said in a Marathi poem: डोल्यानीं बघतो …ही ईश्वराची
दया।
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452. विमुक्तात्मा (Vimuktaatmaa)
AS says: By His very nature, He is utterly free.
(स्वभावेन विमुक्त आत्मा यस्येति). He is free and He is the Self.(विमुक्तश्च असौ आत्मा च).
PB has निवृत्तात्मा instead of विमुक्तात्मा। He came down as Nara-NarayaNa to teach the path of renunciation which requires withdrawal of mind from the sensory attractions.(निवृत्तिधर्माचार्यो
नरनारायणादिः परमवैराग्यख्यापनाय विषयेभ्यः प्रत्याहृतमनाः
निवृत्तात्मा।).
MC say: He is unique(वि) and free(मुक्त) and clasps (आदत्ते) everything unto Him endearingly, so आत्मा। (विशिष्टत्वात् विः, विश्चासौ मुक्तश्च विमुक्तः। सर्वं आत्मीयतया आदत्त इति आत्मा, विमुक्तश्चासौ आत्मा च
विमुक्तात्मा।).
He, by whom the souls become free from the bondage of संसार, is Vimuktaatmaa.(विमुक्ताः संसारबन्धनात् मोक्षोपेताः आत्मानः जीवात्मानः यस्मात् सः).
He, whereby the souls have freed themselves from the rootcauses of संसार – ignorance, desire and selfish action- and egoism is Vimuktaatmaa. (विमुक्ताः संसारकारणेभ्यः अविद्याकामकर्मभ्यः अभिमानात् च आत्मानः जीवात्मानः यस्मात् सः विमुक्तात्मा।).
He, in whom is centered the mind of the liberated, is Vimuktaatmaa.(विमुक्तानाम् आत्मा मनः
यस्मिन् सः विमुक्तात्मा).
To the liberated, He is the sole Master.(विशेषेण
मुक्तानां स्वामी).
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453. सर्वज्ञः (Sarvajnah)
AS says: He is all in all and He is the Knower.
(सर्वश्चासौ ज्ञश्च इति सर्वज्ञः).
PB says: He knows Himself in His entirety(in His fullness).(सर्वात्मना स्वम् आत्मानं यश्च जानाति केवलम्। सर्वज्ञः स तु विज्ञेयः।).
MC say: He knows everything very well by Himself.(सर्वं स्वत एव सम्यक् जानातीति सर्वज्ञः).
He is सर्व because He creates etc. He knows all, so ज्ञः। (सर्वस्य सृष्टृत्वादिना सर्वः, सर्वं जानातीति ज्ञ:, सर्वश्चासौ ज्ञश्च सर्वज्ञः।).
He moves everywhere, so सर्वः, He knows everything, so ज्ञ:। (सरति गच्छति सर्वत्र इति सर्वः, सृ गतौ, सर्वं जानातीति ज्ञ:, सर्वश्चासौ ज्ञश्च सर्वज्ञः।).
He delights all.(सर्वान् विज्ञपयति सन्तोषयति इति सर्वज्ञ:,
ज्ञप अवबोधन मारण तोषण निशामनेषु।).
During Pralaya, He destroys everything.(प्रलये सर्वं संज्ञपयति मारयतीति सर्वज्ञः, ज्ञप मारणतोषणयोः).
454. ज्ञानमुत्तमम् (Jnaanamuttamam)
AS says: He is the Highest Knowledge.His
Knowledge is the highest, self-established and
not bound by the (three) limitations. It is beneficial to all.(ज्ञानं प्रकृष्टम् अजन्यम् अनवच्चिन्नम् सर्वस्य साधकमिति ज्ञानमुत्तमम्।).
PB says: His knowledge is the cause of the welfare and wellbeing of all.(सर्वेषां श्रेयसां मूलं तत्
ज्ञानं ज्ञेयमुत्तमम्।).
MC say: He is Supreme Knowldge.(अवबोधरूपत्वात् ज्ञानम्। तस्यैव विशेषणम् उत्तमम् इति).
(गीता X-38 ज्ञानं ज्ञानवताम् अहम्।).
He is exceedingly of the nature of ज्ञानानन्द। (अतिशयेन ज्ञानानन्दस्वरूपत्वात् ज्ञानमुत्तमम्।).
He delights in His own knowledge.(ज्ञानेन स्वविषयेण मुत् मोदो यस्मात् तत् ज्ञानमुत्। अतिशयेन ज्ञानमुत्
ज्ञानमुत्तमम्।). (गीता 2-55 आत्मन्येवात्मना तुष्टः स्थितप्रज्ञः तदोच्यते।).
VISHNU SAHASRANAAMA 264
सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत्।
मनोहरो जितक्रोधो वीरबाहुर्विदारणः।।(62)(10 Names)
455. सुव्रतः (Suvratah)
AS says: He has excellent vows.(शोभनं व्रतम् अस्य इति सुव्रतः).Shri Rama says: Even if one says just once “I am yours” and comes to me in surrender, I will confer on him fearlessness from all. This is my vow.(सकृदेव प्रपन्नाय तवास्मीति च याचते। अभयं सर्वभूतेभ्यो ददाम्येतद् व्रतं मम।।)(Valmiki
RamayaNa 6-18-33). We have proper names like Satyavrata(pledged to truth) and Devavrata(pledged to God).
PB says: He is pledged to vows for the sake of His devotees.(भक्तार्थं व्रतवान् योऽसौ सुव्रतः स प्रकीर्तितः).
MC say: He, who has excellent vows such as protection of the devotees, is Suvrata.(शोभनानि व्रतानि भक्तसंरक्षणादिनियमाः यस्य सः सुव्रतः).(गीता IX-31,
IX-22).
He cherishes vows that give happiness.
(आनन्दात्मकानि व्रतानि नियमाः यस्य सः, सुशब्दः आनन्दार्थकः।).
He, by dedicating to whom, our vows become excellent.(शोभनानि व्रतानि यस्मात्, यदर्पणात्भवन्ति सः सुव्रतः।).
He accepts only good offerings.(सु शोभनपदार्थ एव व्रियते स्वीक्रियतेऽनेनेति सुव्रतः).(Good thoughts, words and deeds – Shubhakratu).The present Samvatsara is Shubhakratu.
He accepts our joy.(सु आनन्द एव व्रियते स्वीक्रियते अनेन इति सुव्रतः).
By Him are we delighted.(सु आनन्दं व्रजन्ति अनेन इति
सुव्रतः).
He is blissful. By Him we attain Him.(आनन्दरूपत्वात् भगवान् सु, तादृशं व्रजन्ति अनेन इति सुव्रतः).
Being blissful, Moksha is सु, By Him we attain it.
(सुखरूपत्वात् सुशब्दवाच्यं मोक्षं व्रजन्ति अनेन इति सुव्रतः).
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456. सुमुखः (Sumukhah)
AS says: He has a beautiful face.(शोभनं मुखम् अस्येति सुमुखः).Even when told to go into exile
(वनवास), Rama’s face was cheerful as ever (वनवाससुमुखत्वाद् वा दाशरथी रामः सुमुखः).He is the preceptor of all branches of learning. (He is the fountainhead of all knowledge and He imparts it to others).(सर्व विद्योपदेशेन वा सुमुखः) He imparted Vedaas to Brahmaa in the beginning.(यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै – Shvetaashvatara Upanishad 6-18).
PB says: When we do Japa etc, His face becomes very cheerful and pleasant.(जपादौ अविकृत प्रसन्न मनोहर मुखत्वात् सुमुखः।)(प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये।).
MC say: He has a beautiful and blissful face(सु शोभनं आनन्दरूपं मुखं यस्य सः).
He blesses us with an auspicious beginning.(सु शोभनं मुखं प्रारम्भः यस्मात् सः।) (मुखम् उपाये प्रारम्भे श्रेष्ठे
निःस्सरणास्ययोः इति हेमचन्द्रः)(Hemachandra was a famous Jain lexicographer, शब्दकोशकर्ता).
He employs nice means and strategies.(सु शोभनानि मुखानि उपायाः यस्य सः).(Ref Hemachandra’s lexicon above).
He enables devotees to employ good means and strategies(to fortify साधना).(भक्तानां सु शोभनानि मुखानि उपायाः यस्मात् सः).(Ref Hemachandra above).
He gives supreme joy to devotees.(भक्तानां सु सुखं
मुखं श्रेष्ठं यस्मात् सः।)(Ref Hemachandra above).
……. …… ….. …..
Sumukha is the first of the 12 names of Ganesha invariably recited by all Bhatmaams during the opening prayers(सुमुखश्चैकदन्तश्च कपिलो….). Ganesha means not merely the Supreme Lord, but, at a social level, the leader(ईश) of the group(गण).. The leader cannot endear himself to his group unless he is Sumukha, a sincere Godbole(one who speaks softly and sweetly). A foul-mouth and leadership can’t go together. The Lord counsels us in Gita to speak sentences that don’t provoke, are truthful, sweet and beneficial। (अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् – XVII-15). Valmiki has an unusual epithet for Rama as well as Hanuman, viz,Vaakya Vishaarada(an adept in framing sentences). We have many who are Vishaarada in music, dance, literature and so on. But, Vaakya Vishaaradaa-s are very very few indeed!
Samartha Ramadas’ stress on our being सुमुख
is evident in his following quotes: स्वयें सर्वदा नम्रवाचे वदावें। मना सर्वलोकांसि रे नीववावे।।7।।(मनाचें श्लोक).(O my mind, be always humble when you speak. O my mind, endeavour to winover all by such speech.) He says in his दासबोध: जगामधें जगमित्र। जिह्वेंपासीं आहे सूत्र।।19-2-19।। (The tongue has the formula with her ‘how to win friends and influence people’).
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457. सूक्ष्मः (Sookshmah)
AS says: He is outside the gross causes like sound etc, which, give rise to sky etc in an ascending degree of grossness. (शब्दादि स्थूलकारणरहितत्वात् – शब्दादयो ह्याकाशादीनाम् उत्तरोत्तर
स्थूलत्वकारणानि, तदभावात्।). He is subtle and
all-pervasive(सूक्ष्मः सर्वगतः).
PB says: He is accessible only through the arduous process of Yoga since He is very subtle.(दुःस्साध्य योगैकलक्ष्यः सूक्ष्मस्वरूपः).
MC say: Nature is subtle and He is subtler than Nature.(सर्वतः प्रकृतिः सूक्ष्मा, प्रकृतेः परमेश्वरः।).
In the Mahabharata there is this invocation:
यं न देवाः न गन्धर्वा न दैत्या न च दानवाः। तत्त्वतो हि विजानन्ति तस्मै सूक्ष्मात्मने नमः।।(शान्ति पर्व 47-75). “He is so subtle that neither the gods, the Gandharvaas nor the demons etc can fathom His nature. Salutations to Him.”
He ensures that the earth prospers.(सुष्टु उत्कृष्टा क्ष्मा अवनिः यस्मात् सः सूक्ष्मः).
He forgives the noble, the good and the righteous.(सुष्टु उत्कृष्टा: ये तान् क्षमत इति सूक्ष्मः)
He is blissful(सु), most superior(उ) and utterly forgiving and forbearing.(आनन्दरूपत्वात् सुः, उत्कृष्टत्वात् उ, सर्वं क्षमते सहत इति क्ष्म:).
458. सुघोषः (Sughoshah)
AS says: His auspicious sound consists of Vedaas.(शोभनो घोषो वेदात्मको अस्येति सुघोषः). His voice has the majesty of thunder.(मेघगम्भीरघोषत्वात् सुघोषः).
PB says: The sound of scriptural study is meant for Him.(स्वाध्यायघोषो यस्यास्ति सुघोषः स तु कीर्तितः).
MC say: The auspicious sound of the Vedic chants is for Him.(शोभनो घोषो वेदादिरूपः यस्य सः
सुघोषः).
His was the auspicious sound of the conch called पाञ्चजन्य. (शोभन: पाञ्चजन्यघोषो यस्य सः सुघोषः). Krishna had this conch in His hand at the start of the Kurukshetra war.(Ref गीता 1-15
पाञ्चजन्यं हृषीकेशो).
The auspicious Saama Vedic chants is for Him.
(सः शोभन: घोषः सामागानस्य ध्वनिः यस्मै सः सुघोषः).
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459. सुखदः (Sukhadah)
AS says: To the good and the righteous, He gives happiness. He deprives the wicked and the vicious of their happiness.(सद्वृत्तानां सुखं ददाति, असद् वृत्तानां सुखं द्यति खण्डयति इति सुखदः).
PB says: He gives plenty of happiness to those
whose conduct is good and who have a vision of equality.(सदाचार समाधि अनुष्ठानशालिनां बहु सुखं
ददाति इति सुखद:।)(समा धि means the vision(दृष्टि) of equality(समा) taught in गीता).
MC say the same as above and add:
The happiness that He gives is very good(in
quality)(सु शोभनं खं सुखं ददातीति सुखदः)(खं नाम
सुखमुच्यते) He gives Saatvic happiness rather than Raajasic or Taamasic). There is a saying: It is better to be a Socrates dissatisfied than to be a pig satisfied. The quality should be सु, शोभनम्।
He illumines the sun etc.(शोभनं प्रकाशं सूर्यादिभ्यः ददातीति सुखदः, खं प्रकाशरूपत्वात्).
He ensures our happiness and light(of knowledge)(अस्माकं सुखं प्रकाशं वा दयते रक्षतीति सुखद:)(देङ रक्षणे).
He is the auspicious Brahman.(ब्रह्मात्मको विष्णुः
शोभनरूपः)(कं ब्रह्म खं ब्रह्म – Chhandogya Upanishad 4-3-1).
VISHNU SAHASRANAAMA 268
460.सुहृत् (Suhrit) (Friend)
AS says: He favours without expecting a return-favour.(प्रत्युपकारनिरपेक्षतया उपकारित्वात् सुहृत्).
PB says: Doing good to others is His addiction
(व्यसनम्) as it were.(परोपकारव्यसनित्वं यस्यास्ति सोऽयं सुहृत् इत्यभिधीयते).
MC say the same as above and quote गीता 5-29
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति and 9-18 पिताऽहमस्य जगतः…..सुहृत् ।
He, whose heart (हृत्) is blissful.(सु शोभनम् आनन्दात्मकम् हृत् मनः यस्य सः).
He, whose heart is full of good qualities.(सु शोभनं गुणसमृद्धम् हृत् हृदयं यस्य सः).
The good hearts (hearts of good and the righteous) are His special abode.(सु शोभनानि हृदयानि यस्य विशेषतया आवासस्थानानि सः).भागवत says:
साधूनां हृदयं त्वहम् 9-4-68). He prefers them rather than His VaikuNTha(नाहं वसामि वैकुण्ठे…,).
The entire Kingdom belongs to the king, but, he will sit on his clean throne rather than a dirty spot though that, too, is part of his kingdom. Likewise, the heart of the pure and the pious is the throne of God, the King of kings(राजाधिराज).
The mind of the good and the righteous is pleasing because of Him.(सु शोभनं हृत् सज्जनानां मनः यस्मात् सः).Bhakti is the true adornment of the heart.
He removes the sins of those who practise the nine-fold devotion such as listening, loud chanting etc.(स्वश्रवणकीर्तनादिभिः पापं सुष्टु परिहरतीति
सुहृत्).
He draws unto Himself the pious and the pure.
(साधून् सुष्टु हरति स्वसमीपमिति सुहृत्).
The pious and the pure draw Him unto themselves.(साधुभिः सुष्टु ह्रियते स्वसमीपमिति सुहृत्).
God draws the devotees unto Him and the devotees draw God unto them – परस्परं भावयन्तः
in the words of गीता. The attraction is reciprocal.
At the time of deluge, He destroys everything.
(प्रलये सर्वं सु सुष्टु हरति सम्हरति इति सुहृत्).
He takes away the happiness of the unfit and ineligible.(सु अयोग्यानां सुखं हरति सम्हरति इति सुहृत्).
He accepts the good fruits of Karma of His devotees.(शोभनं भक्तकृतकर्मफलं हरति स्वीकरोति इति
सुहृत्).
He wards off the sorrow of His devotees.(सु सुष्टु
हरति परिहरति भक्तानां दुःखमिति सुहृत्।).
…… …….. ……. ……. ………….
A friend in need is a friend indeed, goes the saying. Our earthly friends cannot accompany us to the Great Beyond and, there, it is He who
will give us succour. Hence we invoke Him as
सखा त्वमेव in our prayer त्वमेव माता च पिता……
VISHNU SAHASRANAAMA 269
461. मनोहरः (Manoharah)
AS says: His bliss is boundless. Hence He is attractive. (निरतिशय आनन्दरूपत्वात् मनो हरतीति मनोहरः।).
PB says: Because He is a natural friend(name no.460), He is attractive to all.
(निसर्गसौहार्दात् सर्वेषां हृदयहारकः मनोहरः समाख्यातः।).
MC say: He attracts the minds of all to the respective sense objects.(सर्वेषां मनः तत् तद्विषय
पदार्थं प्रति हरति नयति इति मनोहरः।)(केन उपनिषद् – केनेषितं पतति प्रेषितं मनः)(यो मनसि तिष्ठन् मनोऽन्तरो यमयति एष त आत्मा अन्तर्यामी अमृतः – बृहदारण्यक उनिषद्).
Because of His countless excellences, He draws the minds of the devotees.(अनन्तकल्याणगुणैः भक्तानां मनः हरतीति मनोहरः)
He stole the minds of Gopis(during KrishNa
Avataara). (मनो गोपीनां हरति अपहरति इति मनोहरः).
As Mohini(during Samudra Mathana), He stole the minds of the demons.(मोहिन्यवतारे दैत्यानां मनः
हरति अपहरतीति मनोहरः,).
He sports in the minds (of devotees) adorned by devotion etc.(भक्त्याद्यलङ्कृते मनसि हरति विहरति इति मनोहरः).(आसीनस्य शयानस्य तिष्ठतो व्रजतोऽपि वा।
रमस्व पुण्डरीकाक्ष हृदये मम सर्वदा – this is the prayer of the staunch devotee. “Whether I am sitting,
sleeping, standing or walking, O Lotus-Eyed
Hari, please sport in my heart always!”.)
He is very beautiful and hence attractive.(परमसुन्दरत्वात् मनोहरः).
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462. जितक्रोध: (Jitakrodhah)
AS says: He, who has conquered anger, is
Jitakrodhah.(जितः क्रोधः येन सः). He killed the demons not out of anger but to establish the Vedic code of conduct.(वेदमर्यादास्थापनार्थं सुरारीन् हन्ति न तु क्रोधवशादिति।).
PB says: He has conquered anger etc.(जिताश्च
क्रोधादयः अनेन इति जितक्रोध:). Anger is one of many human weaknesses that is not in the Divine.
MC say: He controls the anger of all.(जितः वशीकृतः क्रोधः सर्वेषाम् अपि येन सः जितक्रोध:)(गीता 7-12
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान् विद्धि…).When we are able to conquer lust, anger, greed etc, it means His grace is smiling on us. The closer we move to Him, the faster they drop off on their own उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय – like a mature, fullgrown cucumber separating itself from the stalk. This is His charming exploit – ओम् चारुविक्रमाय नमः।
(Vide Shiva Ashtottara Shata Naamaavali).
He conquers demons who personify anger.
(जिताः क्रोधरूपाः दैत्याः येनेति जितक्रोध:)
…………………. ………… ……… ………
Krodha is anger that springs from frustrated desire(कामात् क्रोधोऽभिजायते – गीता 2-62). It is(स्वार्थजन्य) self-centred. Anger which springs out of a genuine concern for others is called Manyu. Parents get angry when the children misbehave. A teacher gets angry with students who play truant. This is Manyu because it is not the result of frustrated desire or passion. It
springs from a genuine concern for the welfare of the children and the students. The celebrated Rudra mantraas glorify the Manyu of Rudra. The opening mantra of the first अनुवाक of नमक offers salutations to Rudra’s holy wrath: नमस्ते रुद्रमन्यव उतोऽत इषवे नमः(O Rudra, salutations to Thy Manyu, Thy arrow, Thy bow and Thy arms that hold the bow.). We are the children of God and He has given us the rare gift of Buddhi, and yet, we go astray, committing gleefully our errors of omission and commission, thus inviting His holy Manyu.
463. वीरबाहुः (Veerabaahuh).
AS says: His arms and shoulders are heroic, having established the Vedic code of conduct
by slaying the enemies of gods.(त्रिदशशत्रून् निघ्नन् वेदमर्यादां स्थापयन् विक्रमशाली बाहुरस्येति वीरबाहुः।).
PB says: His arms and shoulders are powerful.
(विक्रान्ता बाहवो यस्य वीरबाहुस्तु स स्मृतः).
MC say: His arms and shoulders inspire and impell in unique ways.(विशेशेण ईरयन्तीति वीराः। वीराः
बाहवः यस्य सः वीरबाहुः।).(गीता 7-11 बलं बलवतामस्मि).
He is brave(वीर) and He punishes the wicked, so बाहु। (वीरयतीति वीरः, दुष्टान् बाधते विलोडयतीति बाहुः,
वीरश्चासौ बाहुश्च वीरबाहुः).
VISHNU SAHASRANAAMA 271
460.सुहृत् (Suhrit) (Friend)
AS says: He favours without expecting a return-favour.(प्रत्युपकारनिरपेक्षतया उपकारित्वात् सुहृत्).
PB says: Doing good to others is His addiction
(व्यसनम्) as it were.(परोपकारव्यसनित्वं यस्यास्ति सोऽयं सुहृत् इत्यभिधीयते).
MC say the same as above and quote गीता 5-29
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति and 9-18 पिताऽहमस्य जगतः…..सुहृत् ।
He, whose heart (हृत्) is blissful.(सु शोभनम् आनन्दात्मकम् हृत् मनः यस्य सः).
He, whose heart is full of good qualities.(सु शोभनं गुणसमृद्धम् हृत् हृदयं यस्य सः).
The good hearts (hearts of good and the righteous) are His special abode.(सु शोभनानि हृदयानि यस्य विशेषतया आवासस्थानानि सः).भागवत says:
साधूनां हृदयं त्वहम् 9-4-68). He prefers them rather than His VaikuNTha(नाहं वसामि वैकुण्ठे…,).
The entire Kingdom belongs to the king, but, he will sit on his clean throne rather than a dirty spot though that, too, is part of his kingdom. Likewise, the heart of the pure and the pious is the throne of God, the King of kings(राजाधिराज).
The mind of the good and the righteous is pleasing because of Him.(सु शोभनं हृत् सज्जनानां मनः यस्मात् सः).Bhakti is the true adornment of the heart.
He removes the sins of those who practise the nine-fold devotion such as listening, loud chanting etc.(स्वश्रवणकीर्तनादिभिः पापं सुष्टु परिहरतीति
सुहृत्).
He draws unto Himself the pious and the pure.
(साधून् सुष्टु हरति स्वसमीपमिति सुहृत्).
The pious and the pure draw Him unto themselves.(साधुभिः सुष्टु ह्रियते स्वसमीपमिति सुहृत्).
God draws the devotees unto Him and the devotees draw God unto them – परस्परं भावयन्तः
in the words of गीता. The attraction is reciprocal.
At the time of deluge, He destroys everything.
(प्रलये सर्वं सु सुष्टु हरति सम्हरति इति सुहृत्).
He takes away the happiness of the unfit and ineligible.(सु अयोग्यानां सुखं हरति सम्हरति इति सुहृत्).
He accepts the good fruits of Karma of His devotees.(शोभनं भक्तकृतकर्मफलं हरति स्वीकरोति इति
सुहृत्).
He wards off the sorrow of His devotees.(सु सुष्टु
हरति परिहरति भक्तानां दुःखमिति सुहृत्।).
…… …….. ……. ……. ………….
A friend in need is a friend indeed, goes the saying. Our earthly friends cannot accompany us to the Great Beyond and, there, it is He who
will give us succour. Hence we invoke Him as
सखा त्वमेव in our prayer त्वमेव माता च पिता……
VISHNU SAHASRANAAMA 272
स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत्।
वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः।।63।।(10 Names)
465. स्वापनः (Svaapanah)
AS says: He enfolds all beings with माया and puts them to sleep of forgetfulness about their true Self.(प्राणिनः स्वापयन् आत्मसंबोधविधुरान् मायया कुर्वन् स्वापनः).
PB says: He deludes us completely.(यॊऽसौ सम्यक्
मोहयति स्वापनः परिकीर्तितः).
MC say: He regulates our states of dream and sleep.(स्वापयति स्वप्ने सुषुप्तौ वा प्रेरयति इति स्वापनः).
(स्वापं स्वप्नं सुषुप्तिं वा नयति प्रापयति इति वा स्वापनः).
He relieves our fatigue with sleep.(स्वापं प्रापयति
श्रमापहृतये).(या देवी सर्वभूतेषु निद्रारूपेण संस्थिता। नमस्तस्यै नमस्तस्यै नमस्तस्यै नमोनमः।)(Devi Aparaajitaa Stotra)
He is blissful, so सु, He is independent, so स्वः, attaining Him is स्वापः or Moksha. He leads us to it, so svapanah.(सुखरूपत्वात् सुभगवान्, स्वतन्त्रत्वात् स्वः भगवान्, तत्प्राप्तिः स्वापः मोक्षः, तं नयति प्रापयतीति
स्वपनः।).
He enables us to be happy.(सु सुखं तत् आपयति इति
स्वपनः).(आप्ऌ लम्भने).
He deprives the vile and the wicked – Taamasic
– of happiness.(सु सुखम् आ सम्यक् नयति अपनयति
तामसानामिति स्वापनः).
At the time of death, He puts us to deep sleep.
(स्वापयति मृतिकाले सुनिद्रां प्रापयतीति स्वापनः).
At the time of dissolution(pralaya) He puts the souls to sleep.(प्रलये जीवात्मनः स्वापयतीति स्वपनः).
He is independent, स्वः, He makes us reap the fruits of our Karma.(स्वतन्त्रत्वात् स्वः, आपयति तत्तत्
कर्मफलमिति आपनः, स्वश्चासौ आपनश्च स्वापनः).
He is blissful, so सु, He gives us allround protection, so आपः, He is the prime mover behind all that we do and are, so नः।(सुखरूपत्वात् सु, आसमन्तात् पाति रक्षतीति आपः, नयति सर्वं प्रेरयतीति नः,
सुश्चासौ आपश्च स्वापः, स्वापश्चासौ नश्च स्वापनः).
He is the prime mover behind all gods who protect us.(सु सुष्टुआ समन्तात् पान्ति इति स्वापा: देवाः,
तान् नयति प्रेरयतीति स्वापनः).
.
VISHNU SAHASRANAAMA 273
466. स्ववशः (Svavashah)
AS says: He is independent. Creation, maintenance and dissolution of the universe are due to Him.(स्वतन्त्रः स्ववश:, जगदुत्पत्तिस्थितिलयहेतुत्वात्।).
PB says: He makes all others depend on Him.
(भवति स्ववश: सोऽन्यान् अधीनत्वप्रदो इति).
MC say: He is independant.(स्वतन्त्रत्वात् स्ववश:).
He is blissful, so सु, being independant He is
अवशः,not under anyone.(सुखरूपत्वात् सु, स्वतन्त्रत्वात्
अवशः, यस्य कस्याप्यन्यस्य वशे नास्ति इति स्ववशः।).
(भगवान् परमो विष्णुः स्वतन्त्र: सर्वदैकराट् says a PauraNik verse).
He is controlled by His devotees whom He calls as His own.(स्वे आत्मीयाः, तेषाम् अधीनत्वात् स्ववश:)(अहं भक्तपराधीनः says the Lord).
The Bhaagavata says: The pious, whose hearts
are tied to Me and whose vision is one of equality, make Me theirs like good wives their good husbands.(मयि निर्बद्धहृदया: साधवः समदर्शनाः। वशीकुर्वन्ति मां भक्त्या सत्स्त्रियः सत्पतिं यथा।। 9-4-66).
467. व्यापी (Vyaapee)
AS says: He is all-pervasive like the sky.(आकाशवत् सर्वगतत्वात् व्यापी). As the Cause, He
pervades all the effects.(कारणत्वेन सर्वकार्याणां
व्यापनाद् व्यापी)(Ex.Clay pervades all pottery).
PB says: He is all-pervasive, so व्यापी। (व्यापी स्यात् व्यापनादसौ).
MC say the same as above, but, add the following:
He is special and unique, so वि, He is pervasive, so आपी। (विशिष्टत्वात् विः, आप्तुं शीलमस्येति आपी, विश्चासौ आपी च व्यापी।).
He pervades with His excellences.(गुणैः व्याप्तुं
शीलमस्यास्ति इति व्यापी).
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468. नैकात्मा (Naikaatmaa)
AS says: At the time of creation etc, He becomes many by employing His instrumental powers and special manifestations.(जगदुत्पत्यादिषु आविर्भूत निमित्तशक्तिभिः विभूतिभिः अनेकधा तिष्ठन् नैकात्मा).
PB says: During समुद्रमथन, He assumed the forms of the Tortoise, Mohini etc.(समुद्रमथने कूर्म
मोहिनीमुखैः रूपैः नैकात्मा).
MC say: His forms are endless.(नैके अनेके अनन्ताः आत्मानः रूपाणि यस्य सः नैकात्मा).
He is the Lord of the countless souls.(नैकेषाम्
अनन्तानाम् जीवात्मनाम् आत्मा स्वामी नैकात्मा).
He is the inner monitor of the countless souls.
(नैकेषां अनन्तानाम् जीवात्मनाम् आत्मा अन्तर्यामी नैकात्मा).
Countless souls have sprung up from Him.
(नैके अनेके अनन्ताः आत्मानः जीवात्मानः यस्मात् सः).
He pervades the countless souls and knows them.(नैकान् अनन्तान् जीवान् आतनोति व्याप्नोति माति
जानाति इति वा नैकात्मा).
He experiences(enjoys) countless enjoyable objects(being inside the Jeevaa-s).(नैकान् अनन्तान् भोग्यपदार्थान् अत्ति भुङ्क्त इति नैकात्मा).
469. नैककर्मकृत् (Naikakarmakrit)
AS says: Creation of the world, prosperity,
calamity etc – all these acts are by Him.
(जगदुत्पत्ति संपत्ति विपत्ति प्रभृतिकर्माणि करोतीति नैककर्मकृत्).
PB says: During समुद्रमन्थन He performed various
acts.(समुद्रमथने अनेक कर्मकृत् नैककर्मकृत्).
MC say: He performs many acts like creation etc.(नैकानि अनेकानि अनन्तानि च तानि कर्माणि नैककर्माणि
सृष्ट्यादिनि करोतीति नैककर्मकृत्।).Brahma Sootra 1-1-2 जन्माद्यस्य यतः).RgVeda says: विष्णो: कर्माणि पश्यत यतो व्रतानि पस्पशे। 1-22-19 “Behold the works of VishNu. He keeps His vows.”(This means the creation is not haphazard, but, is governed by
laws. There is a rhythm, a symmetry. Maintaining this law, this ऋत , is His vow(vrata).
He takes care of the acts and actions of countless souls.(नैकेषाम् अनेकेषाम् अनन्तानां जीवात्मनां कर्माणि नैककर्माणि करोतीति नैककर्मकृत्). He is the prime mover behind all our acts and actions.
By granting His realisation, He cuts off the forthcoming and accumulated कर्म of the souls.
(नैककर्माणि जीवात्मनाम् आगामि सञ्चितात्मकानि कर्माणि
स्वसाक्षात्कारेण कृन्तति छिनत्तीति नैककर्मकृत्।).
(MuNDaka Upanishad says: क्षीयन्ते चास्यकर्माणि तस्मिन् दृष्टे परावरे 2-1-10).
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470. वत्सरः (Vatsarah)
AS says: Everything abides in Him, so He is Vatsarah (वसत्यत्र अखिलमिति वत्सर:).
PB says: He, the Embodiment of Dharma, dwells within all and inspires their pursuit of the four primary goals of life.(पुरुषार्थस्थापनाय
सर्वान्तर्वसनात् च यः। धर्मात्मा वत्सर: प्रोक्तः …).
MC say: The cluster of 360 days is called वत्सर
and it is in Him.(वसत्यत्र अह्नां षष्ट्युत्तर शतत्रयमिति वत्सर:).
All dwell in Him.(सर्वं वसति अस्मिन् इति वत्सर:). गीता
IX-18 अहमस्य जगतः… निवासः शरणं सुहृत्).
He delights the souls who are like His children.
(वत्सान् वत्सा इव वर्तमानान् जीवात्मनः रमयतीति वत्सर:)
(RgVeda यो नः पिता जनिता….)
He is sporting in the bosom of all.(सर्वेषां वत्से वक्षसि रमते राजते वा इति वत्सर:).
In His KrishNa Avataara, He played with the calves.(वत्सैः रमते कृष्णावतार इति वत्सर:).
He killed a demon called Vatsaasura in His
KrishNaavstaara.(वत्सं वत्सासुरं रेषयति नाशयति इति
वत्सर:, रीङ क्षये इति धातुपाठः).
He makes all dwell and delights them(वासयति
रमयति च इति वत्सर:).
He delights those who have sought shelter in Him.(वसतः स्वस्मिन् वसतः स्वाश्रितान् रमयतीति वत्सर:).
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471. वत्सलः (Vatsalah)
AS says: He is a friend of the devotees.(भक्तस्नेहित्वात् वत्सलः).
PB says: Like a cow towards its calf, He is loving towards the devotees who have surrendered to Him.(वत्से यथा धेनुरिव वत्सलः शरणागते).
MC say: He has parental love towards all beings.(वात्सल्यवान् वत्सलः).
He accepts Brahmaa etc, His sons, as responsible for the creation etc of the world.
(वत्सान् चतुर्मुखप्रभृतीन् लाति जगत्सृष्ट्यादिप्रवर्तकतया
आदत्त इति वत्सलः).
He accepts the bosom(chest) of the devotees as His residence.(वत्सं भक्तानां वक्षः आवासस्थानतया लाति आदत्त इति वत्सलः).
He imparts scriptures like Vedaas, so वत्सः, He accepts Brahmaa etc as pupils to receive this lore, so लः।(वदति वेदादिशास्त्राणि इति वत्सः। लाति
चतुर्मुखादीन् स्वशिष्यतया आदत्त इति लः। वत्सश्चासौ लश्च
वत्सलः।).
He is everywhere, so वत्सः, He accepts everything endearingly, so लः। (वसति सर्वत्र इति वत्सः, लाति सर्वं आत्मीयतया आदत्त इति लः। वत्सश्चासौ लश्च
वत्सलः।).
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472. वत्सी (Vatsee)
AS says: He takes care of us, His children.
(वत्सानां पालनात् वत्सी). We, beings, are like His
children and He is the Father.(जगत्पितुः तस्य वत्सभूताः प्रजा इति वा).
PB says: The beings are fostered by Him always and they constitute His family.(नित्यपोष्य आत्मवर्गभूयस्त्वात् वत्सी).
MC say the same as AS and add the following:
He has a superb bosom(chest). (प्रशस्तं वत्सम् अस्य अस्तीति वत्सी).
He has a holy beauty-spot, a scar, called Shrivatsa on His chest.(प्रशस्तः वत्सः श्रीवत्स: अस्य नित्यमस्तीति वत्सी).(This scar is due to a kick given by the angry sage Bhrigu).
The bosom of all is His residence.(वत्सं सर्वेषां वक्षः वासस्थानतया अस्य अस्तीति वत्सी).
473. रत्नगर्भ: (Ratnagarbhah)
AS says: He is the womb as it were of precious gems like the ocean.(रत्नानि गर्भभूतानि अस्य समुद्र इव इति रत्नगर्भ:) The four Purushaarthaa-s (धर्मार्थकाममोक्ष) are like the gems.(रत्नं काम्यं पुरुषार्थजातम्).
PB says: To the seekers of wealth, He has wealth to give as much as they want.(धनायद्भ्यो यथाकामं प्रदेय धनवत्वतः रत्नगर्भ:).
MC say: He reveals gems like Vedaas.(रत्नानि
वेदादिरत्नानि गीर्यन्ते उद्गीर्यन्ते अभिव्यज्यन्त अनेन इति
रत्नगर्भ:). अग्निसूक्त of RgVeda hails Agni (symbol of God) as रत्नाधातम। (अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् होतारं रत्नधातमम्).
He delights and regales the souls who abide in Him, in His womb as it were(रमयति जीवात्मनः रमन्ते जीवात्मानः अस्मिन् जठरेशयाना इव स्थितान्).
He is proclaimed by the jewel-like precious Vedaa-s.(रत्नैः रत्नप्रायैः वेदैः गीर्यते शब्द्यते प्रतिपाद्यत इति यावत् रत्नगर्भ:, गृ शब्दे).
He is invaluable like jewels and is proclaimed by the scriptures.(रत्नात्मकत्वात् रत्नः, गीर्यते सर्वशास्त्रेषु प्रतिपाद्यत इति गर्भः, रत्नश्च सः गर्भश्च रत्नगर्भ:).
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474. धनेश्वरः (Dhaneshvarah)
AS says: He is the custodian of all wealth.
(धनानाम् ईश्वरः धनेश्वरः).
PB says: In disbursing the wealth wished for by His devotees, He is very quick.(तत् तत् इष्टद्रव्यदाने शीघ्रकारी धनेश्वरः).
MC say: He is the custodian(lord) of wealth, both material and in the form of learning.(धनानां विद्या वित्तात्मकानाम् ईश्वरः स्वामी धनेश्वरः).
He is the Lord of wealth and He is the Supreme.(धनस्य ईशः धनेश:, धनेशश्चासौ वरश्च धनेश्वरः).
Kubera etc are also lords of wealth. VishNu is superior to them also.(धनानाम् ईशाः कुबेरादयः धनेशाः, तेभ्योऽपि वरः धनेश्वरः).
He is sought after by the wealthy too.(धनेशैरपि व्रियते इति धनेश्वरः).
He is the custodian of the wealth called Moksha.(धनस्य मोक्षाख्यवित्तस्य ईश्वरः अधिपतिः धनेश्वरः).
VISHNU SAHASRANAAMA 279
धर्मगु्ब्धर्मकृद्धर्मी सदसत् क्षरमक्षरम्।
अविज्ञाता सहस्रांशु: विधाता कृतलक्षणः।।64।।(11 Names).
475. धर्मगुप् (Dharmagup)
AS says: He is the protector of Dharma. (धर्मं
गोपयतीति धर्मगुुप्) गीता 4-8 परित्राणाय साधूनाम् विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे।।).
PB says: Though He grants all the wishes to His devotees, He weans them away from sense objects and safeguards their Dharma.(कामं दत्वाऽपि अर्थकामौ निवर्त्य विषयान्तरात्। ताभ्यां हितस्य धर्मस्य रक्षणात् धर्मगुप् स्मृतः।।)
MC say the same as AS and add the following:
He safeguards the intrinsic property of each object(like five elements, the vast flora and fauna).(धर्मं तत्तत् पदार्थस्वभावं गोपायतीति धर्मगुप्).The five cosmic elements(पञ्च महाभूतनि) display the same natural properties now as they did ages ago.
He protects Yama.(धर्मं यमं गोपायतीति धर्मगुप्).
He protects Dharmaraaja, elder brother of Bheema.(धर्मं भीमाग्रजम् गोपायतीति धर्मगुप्).
He safeguards our PuNya(धर्मं पुण्यं गोपायतीति
धर्मगुप्).
He protects the custodian of Vedaas, which are the means of Dharma.(धर्मसाधनभूताः वेदाः यस्य सः धर्मगुः, तं पाति इति धर्मगुप्). Brahmins are
the traditional custodians of Vedaas and He
is watchful about their welfare.(नमो ब्रह्मण्य देवाय गोब्राह्मणहिताय च। जगद्हिताय कृष्णाय गोविन्दाय नमोनमः।।).
476. धर्मकृत् (Dharmakrit)
AS says: Although He is beyond Dharma and Adharma, He becomes an exemplar of Dharma to lay down proper code of conduct.(धर्माधर्मविहीनोऽपि धर्ममर्यादास्थापनार्थं धर्ममेव करोतीति धर्मकृत्).Shri Raama is called personification of Dharma(रामो विग्रहवान् धर्मः) and मर्यादा पुरुषोत्तमः).
PB says: He inspires all to follow Dharma and Himself follows Dharma. This is His divine play.(सर्वं जनं धार्मिकयन् लीलानुग्रहलक्षणम्। धर्मं करोति यस्मात् हि तस्मात् धर्मकृत् उच्यते).
MC say: He is the architect of Dharma(धर्मं करोति सृजतीति धर्मकृत्). गीता 4-13 चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।).
He himself follows Dharma.(धर्मं करोति आचरति इति धर्मकृत्।).
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477. धर्मी (Dharmee)
AS says: He upholds the do’s and the dont’s of Dharma.(धर्मान् धारयतीति धर्मी).
PB says: Dharma, well-known to all, is His very ordinary tool as it were.(प्रसिद्धोऽपि धर्मः अस्य सर्वसाधारणम् उपकरणम् इति धर्मी).
MC say: He is the regulator of Dharma.(धर्मः अस्य नियम्यतया अस्तीति धर्मी).
He is endowed with the most praiseworthy attributes.(प्रशस्ताः धर्माः स्वभावा: अतिशयेन अस्य सन्तीति धर्मी).(स्वाभाविकी ज्ञान बल क्रिया च – उपनिषद्).
The natural attributes of all are regulated by Him.(धर्माः सर्वेषां स्वभावा: अस्य नियम्यतया सन्तीति धर्मी).The natural properties of the five cosmic elements, for example, are regulated by Him.
Yama is under His control.(नियम्यतया धर्मो यमोऽस्यास्तीति धर्मी).
478. सत् (sat)
AS says: The Parabrahman (transcendental aspect) is the unwavering Truth.(अवितथं परं ब्रह्म सत्)(सदेव सोम्येदमग्र आसीत् – Chaandogya Upanishad 6-2-1).
PB says: He is the unconditioned Reality and He is perpetually endowed with good attributes.(निरुपाधिक सद्भावात् नित्य साद्गुण्ययोगतः। सत् शब्देनोच्यते विष्णुः वेदवेदान्तपारगैः।।).
MC say: He is full of noble qualities.(साधुगुणपूर्णत्वात् सत्).
He is the most exalted.(सर्वोत्तमत्वात् सत्).
He is the most capable(समर्थत्वात् सत्).
He is independent (स्वतन्त्रत्वात् सत्).
He is attainable by the wise (ज्ञानिभि: आसाद्यत्वात् ज्ञानिभि: प्राप्यत्वात् सत्).
He is omnipresent(He is everywhere)(सीदति सर्वत्र सर्वदा अस्तीति सत्).
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479. असत् (Asat)
AS says: The Lower Brahman(Immanent aspect as opposed to the transcendental aspect) (manifest as the world)(अपरं ब्रह्म असत्)(वाचारम्भणं विकारो नामधेयम् – छान्दोग्योपनिषत्
6-1-4)(Names and forms come and go, hence असत्).(Clay is सत्, the pottery is असत्; gold is सत्, the ornaments are असत्; the ocean is सत्, the waves are असत्. Pottery, ornaments and the waves have no independent existence.). गीता 9-19 सदसच्चाहमर्जुन।).
PB says: The wicked and the vicious are condemned by Him to suffer the pangs of संसार। (असतां पापप्रसक्तानां नित्य निरवधिक भवदुरितप्रदत्वात् असत्).(गीता 16-19 तानहं द्विषतः क्रूरान् संसारेषु नराधमान्। क्षिपाम्यहमजस्रम् अशुभान् आसुरीश्वेव योनिषु।।).
MC say: There is none superior to Him in terms of noble qualities.(न विद्यते अन्यत् सत् गुणाधिकं यस्मात् तत् असत्).
There is none more glorious than Him.(अनासाद्यमहिमत्वादिति असत्).
He has an Unmanifest aspect.(अव्यक्तरूपत्वात् असत्).
480. क्षरम् (Ksharam)
AS says: All animate and inanimate creation is Ksharam (subject to wear and tear).(सर्वाणि भूतानि क्षरम्).
PB has nothing more to say.
MC say: He subjects the world to wear and tear.(क्षरयति जगदिति क्षरम्).
He is a perpetual giver.(क्षरतीति क्षरम्, क्षरणं नाम
सन्ततदानम्, क्षर विनाशसन्ततदानयोः इति धातोः).
He goes everywhere(सर्वदेशेषु क्षरणाद् गमनाद् क्षरम्, क्षर सञ्चलने).
The body, subject to decay, is क्षम्। He sports therein.(क्षयतीति क्षम् नाशशालि शरीरम्, तत्र रमत इति क्षरम्).
He inspires the souls to be delightful, though encased in the perishable body.(क्षयतीति क्षं नाशशालि शरीरम्, तत्राऽपि रमयतीति क्षरम्।).
VISHNU SAHASRANAAMA 282
481. अक्षरम् (Aksharam)
AS says: The imperishable(not having wear and tear) is Akshara.(कूटस्थः अक्षर उच्यते).(गीता 15-16 क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते).When gold is fashioned into an ornament, it assumes various names and forms. These keep changing and constitute the क्षर aspect of gold. Gold, however, remains gold only. Gold does not turn into some other metal. This core quality of goldness is the अक्षर aspect of gold. The same logic applies to Brahman.
PB says: The six modifications(विकार) don’t apply to Hari, so He is Akshara.(अपक्षय विनाशादिवर्जितो अक्षर उच्यते).Our body is subject to the six विकार (अस्ति जायते वर्धते विपरणमते अपक्षीयते नश्यतीति षड्विकाराः), but, Atman is unaffected by them.
The six modifications(विकार) are;: अस्ति (the
child in the womb), जायते (birth), वर्धते(growth), विपरिणमते (adolescence, puberty), अपक्षीयते(ageing) and ,finally, नश्यति
(death). Atman, the soul, is beyond these
विकार.
MC say: He gives profusely (more than parents, friends, kith and kin in lives after lives). (अधिकं क्षरतीति अक्षरम्, क्षर विनाशसन्ततदानयो:इति धातोः).
He does not perish, so अक्षम्, He is Himself happiness, so रम्। (न क्षयतीति अक्षम्, क्षी क्षये, रतिरूपत्वात् रम्, अक्षं च तत् रं च अक्षरम्).
He sports in the senses of the souls.(अक्षेषु जीवात्मनाम् इन्द्रियेषु रमत इति अक्षरम्).
He is the giver of senses.(अक्षाणि इन्द्रियाणि रातीति अक्षरम्, रा दाने).गीता 15-8 शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः….,).
He bestows an imperishable abode like VaikuNTha to the devotees(क्षि निवासगत्योः इति
धातोः क्षं नाश: न विद्यते यस्य तदक्षं वैकुण्ठादि, तत् राति ददाति इति अक्षरम्).
He sports and revels in imperishable VaikuNTha etc.(अक्षं वैकुण्ठादि, तत्र रमत इति अक्षरम्).
He is all-pervasive, so अक्षम्, He is happiness Himself, so रम्।( अक्ष्णोति व्याप्नोति इति अक्षं, अक्षू व्याप्तौ, रमणरूपत्वात् रम्, अक्षं च तत् रं च अक्षरम्).
He is the axle of the wheel of creation, so अक्ष:, He is happiness, so रम्। (जगच्चक्रस्य अक्षत्वात् अक्ष:, रमणरूपत्वात् रम्, अक्षश्च तत् रं च अक्षरम्)
He is everywhere.(अश्नुते व्याप्नोति इति अक्षरम्, अशू व्याप्तौ।)
VISHNU SAHASRANAAMA 283
482. अविज्ञाता (Avijnaataa)
AS says: The जीव, ‘covered with’ (अवगुण्ठितो) the notions of doership (and enjoyership) and the cravings spawned by them , is the knower. Distinct from Him(as the witnessing samvit) is the Non-Knower(Avijnaataa).(आत्मनि कर्तृत्वादिविकल्पविज्ञानं कल्पितमिति तद्वासनावगुण्ठितो जीवो विज्ञाता, तद्विलक्षणो विष्णुः अविज्ञाता।).
PB says: The wise, who are aware of His excellences, call Him as Non-Knower because He takes no notice of sins committed(unawares) by the utterly surrendered. (प्रपन्नकृतपापानां किञ्चिदप्यविचारणात्।
अविज्ञाता इति कथितः बुधैः तद्गुणपारगैः।।).
MC say: There is none who knows Him.(न विद्यते विज्ञाता यस्य सः अविज्ञाता).(केन उपनिषद् 3-1-3 अविज्ञातं विजानताम्). गीता 7-26 मां तु वेद न कश्चन).(Brihadaaranyaka Upanishad says: नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता एष त अन्तर्यामी…5-7-23).
He knows everything effortlessly.(अप्रयासेन सर्वस्य विज्ञात्रत्वात् अविज्ञाता).
He does not understand in a perverse way.
(विपर्यासेन ज्ञाता न भवतीति अविज्ञाता). God will never be a विपरीतबुद्धि!).
Jeeva(soul) is the knower. He is distinct(as his caretaker and inner monitor).(विज्ञाता जीवः, स न भवतीति अविज्ञाता).
He knows more(than everyone else).(अधिकं विजानातीति अविज्ञाता).
He is full of excellences, so अः, He is unique, so विः, He knows independently(needs no senses etc,), so ज्ञाता। (गुणपूर्णत्वात् अः, विशिष्टत्वात् विः, स्वातन्त्र्येण जानातीति ज्ञाता, अश्चासौ विश्चासौ ज्ञाता च अविज्ञाता।).