Vishnu Sahasranaama

501. Kapeendrah – One who is the Lord of the Monkeys?Sri Ramachandraji. ‘Kapih’ also can mean the Boar-incarnation (Varaaha)

502. Bhoori-dakshinah ? He who gives away large gifts (Dakshinaa), as presents distributed at the end of the Sacrifices. When the body, mind and the intellect of man make sacrifices, man does Karmas. Lord Narayana is the One who gives the results for all actions: (Karma Phala Daataa); hence this term to indicate the Lord.

503. Somapah – One who drinks the Soma-juice in the Yajnas, in the form of the deity that has been invoked by the householder. In short, Narayana is the Lord that receives all the offerings, in all rituals, which we may offer, because He is the One invoked, who plays as the various hierarchy of deities.

504. Arnritapah – One who drinks the nectar. As the Infinite Truth He at all times enjoys the blissful immortality (Arnritatvarn). Also, it may have the echo of the puranic story of the churning of the Ocean-of-milk (Ksheera” abdhi) until they got the Nectar, which was confiscated by the Asuras, and when they ran away, it was Sri Narayana, who, in the form of the irresistible Mohinee, a beautiful enchanting damsel, recovered the Nectar from them and distributed it to the gods. He had partaken the Nectar along with the gods.

505. Somah – One who in the form of the moonlight (Soma) nourishes all the plant-kingdom witn their respective essential sap. It is very well known in the Hindu literature that the moonlight is that which enriches the food value in the fruits and grains. In the Geeta, Bhagavan says: “I in the form of the moon-light, enrich all the plant-kingdom,” The term can also mean Siva, in which case it would mean as “One who is ever consorted by Urnaa.”

506. Purujit – One who has won over numerous enemies. The word Puru means ‘many’.

507. Puru-sattamah – One who is Greater among the great. Here the word Puru means ‘great’. In some readings we find instead of this term “Puru-sattamah” the term “Purushottamah” is used, in which case the meaning is the Omnipresent (Purusha) and the Best (Uttamah)-the Absolute Reality.

508. Vinayah – In direct meaning, of course, it means “He who shows the supreme humility.” But the term also means “One who humiliates those who are unrighteous.” The Lord is one who leads well (Vi-Naya) the seekers steadily through the path of truth and righteousness.

509. Jayah – The Victorious. One who has conquered all the matter. It connotes that in order to experience the ‘Self we have to conquer all the lower matter-realms and their by-products. Realizing the Self, the seeker himself becomes the Self. At that time he has conquered all.

510. Satya-sandhah – Of truthful resolution (Sankalpa). The Lord is One, who in His. perfection, has so completely integrated, that His resolve. His thoughts, feelings, words and actions are always truthful. There would be no compromise in them, and as such, every resolve of His becomes fruitful: ” ea~ensss might fall down, the earth might tumble down, the Himalayas might be crushed, the ocean might become dry, but My word uttered shall never be in vain.” (Purana).

511. Daasaaf-hah – It is a name of Lord Krishna since He was born in the Dasaarha race ( Yaadava-kula). It can also mean “One who is fully competent to receive all devoted offerings made in the ritualistic sacrifices.”

512. Saatvataam-patih – The Lord of the Saatvat-people. Those who are followers of the Tantra named Saatvata-scriptures essentially Saattvic in nature- are called Saatvatas, and their Lord is Sri Narayana. The essential path of the Saatvatas is single-pointed meditation upon the form of Lord Vishnu with utter devotion.

513. Jeevah – One who remains as the limited ego (jeevak) who in its sense of separateness comes to experience the endless joys and sorrows in the fields of life. One who functions as the Experiencer-of-the-Field (Kshetrajna), as described in the Bhaghavad-Gita.

514. Vinayitaa-saakshee – The Witness of modesty. He is the one Consciousness that illumines the very sense of humility in His devotee’s heart. It can also mean that as Pure Consciousness, He is one without a second, and, therefore, from His state of Universal Oneness He sees nothing other than Himself everywhere. In this Absolute Nature He does not see the world of finitude constituted of the ego and its deluded devilry.

515. Mukundah – One who gives liberation. To those who are trying to free themselves from the imperfections of the matter-conditionings, and who are struggling hard to end their delusions, Sri Narayana, being the very Goal, ultimately gives complete liberation for all devotees who reach Him in the true spirit of total surrender.

516. Amitai ikramah – Of immeasurable Prowess or One whose step (Vikramah) is immeasurable (Amita). The Lord in his Vamana-incarnation measured the three worlds by His three steps, and, therefore, He gained the title of Trivikramaha Since the Lord’s steps are so vast, they are, indeed, immeasurable-“Amita”-Vikramah.

517. Ambho-nidhih – The direct meaning of the word is “ocean” and the Lord Himself in the Bhagavat Geeta has declared, “Of the lakes I am the ocean”. According to the Taittireeya Braahmana: “These are the four Ambhas: viz. the Devas, Men, Manes and the Asuras.” Therefore, the term Ambhonidhih should mean “One who is the substratum for all the four types of creatures.

518. Ananta-atmaa -The Infinite Self. He is undefeated by time, space, or substance, and, therefore, in His own unconditioned nature He is the Infinite One Self. Or it can also mean One who manifests Himself as the endless varieties of entities constituting the universe. Ananta also means “end-less” and, therefore, the Endless Self, which means theParamaatman, the Supreme Self.

519. Mahodadhisayah – One who rests on the great ocean. According to the description of Vishnupurana. Lord Narayana reclines upon the Aadisesha in the Milky-ocean of Vaikuntha. It can also mean, “One who remains on a fig-leaf, upon the waters of the deluge, when all names and forms have been dissolved into the unmanifest.

520. Antakah – The Death. As Time, He is the One who brings about constant changes in the world, without which no evolution or creative development is ever possible.

521. Ajah – Unborn. As the changeless and deathless Reality, He has neither birth nor any decay. Unborn’ in philosophy means undying; therefore, Eternal, Changeless. “Born to Lord Vishnu” is yet another meaning, and according to this interpretation, the term can suggest “Pradyurnna,” son of Vishnu, who is considered to be in our Purana an Incarnation of the Lord of Love.


– ‘0ne who deserves the highest worship.” Arhaa means ‘pooja’: ‘worship’.

523. Svaabhaavyah – Ever-rooted in the nature of His own Self. One who is the Uncaused Cause, the God.

524. Jitaamitrah -One who has conquered all his enemies both within and without. Within, He has conquered all enemies such as desires, hope, etc., and externally, has conquered enemies like Ravana, Hiranyakasipu and others.

525. Pramodanah -‘Ever-blissful’. One who
is constantly enjoying His own Eternal, Blissful nature. The term indicates ‘Vishnu’ because Sri Narayana is the One that causes bliss in the heart of those who meditate upon Him.

526. Aanandah – A mass of Pure Bliss. Bliss is His pure nature. The Brihadaranyaka Upanishad says: “Of this happiness, all other beings enjoy only a part.”

527. Nandanah – “One who makes others blissful.” Since the Lord is the very source of the happiness of the devotees who reach the divine plane of Pure Consciousness, it is in Him they get themselves intoxicated with the endless drunkenness of this unceasing Bliss.

528. Nandah – One who is freed from all limited worldly pleasures. Worldly pleasures come through contact
with the objects of the sense-organs. The term means One who has no contact with the world of senses, as He dwells in trans cendence of all the equipments of pleasure-the body, min( and intellect. Chandogya Upanishad says, “That which is immensity is felicity; there is no felicity in littleness.”

529. Satyadharmaa – One who has in Him self all the true Dharmas. Kindness, non-injury~ charity etc are considered as the noble Dharmas. Sri Narayana is One ii whom we find all these Dharmas to the maximum. In short He is the embodiment of Yoga (Yogeshvara). It also means the One who is rich in the experience of the Supreme Self; for, the Upanishad says: “This alone is the Supreme Dharma which i to experience the Self through yoga”.

530. Trivikramah – ‘One who has taken the three steps”. One who has, in three steps, conquered the three worlds in his Vamana-incarnation. The spiritual seeker ha only to take three steps to reach the Centre of the Self in him self. Once he has stepped across the fields-of-experiences ii the waking, dream and deep-sleep conditions, he has reached the Infinite Consciousness, the Atman. The very term in Sanskrit means ‘the three-worlds.’ “The greatest men of reflection have declared the three fields-of-experiences (Loka) by the simple term ‘Tri,”-(Harivarnsa).

531. Maharshih Kapilaachaaryah – One who has manifested as the teacher Kapila, the great sage. “Rishi”, the sage, is one who has mastered a portion of the Veda, and one who has mastered the entire Vedas is called “Maharshi in the Hindu tradition. The preceptor Kapila, who is a great master of the entire Vedic literature, is the propounder of the Saankhya philosophy. The glory of Kapilaachaarya is endorsed by Lord’ Krishna Himself in the Geeta when He declares, “Of the perfected-ones, I am sage Kapila.”

532. Kritajnalt – The created and the knower of the creation. Kritam means “the universe that has been created.” Jna means “the knower of all the objects.” The Supreme Selfish the material cause for the “knower” ego (Jim), and the effects constitute the world of things and beings (Kritam). He who is the very substratum for both cause and effect is the Absolute Self, the Lord. He is unconditioned by the outer matter vestures such as body etc. and thus Lord Sri Narayana is the Absolute Reality. Nowadays, this word (Kritajna) has come to mean “gratitude” or “thanks-giving”. it is a cheap application of this deep meaning. To express to my benefactor that “I have knmvn (Jna) what he had done (Kritam) to help me” is thanksgiving, and hence, this usage is today very popular in our vernacular.

533. Medineepatih – The Lord of the Earth, Sri Narayana. The Preserver Vishnu as the husband of the inert matter. Earth, is a concept at once immensely beautiful and deep, philosophic and poetic.

534. Tripadah – “The One who has taken the three steps.” This indicates, the Vamana-incarnation, and how He measured, in just three steps, the entire universe. The jeeva, the limited ego, meaning the seeker, has also to take three steps forward, to reach across the delusion of the three worlds of sleep, dream and waking. The meditator can measure these three “worlds” in three steps and arrive at his own original Real Nature in his inner mystic experience.

535. Tridasaadhyakshah – “The Lord of the three steps”-the ‘three steps’ are waking, dream and deep-sleep. One who is the Witness of the ‘three steps’ is the Self. It can also mean that One who assumes, in His play, the three qualities of Sattva, Rajas and Tamas-and yet. Himself, is not affected by any one of them.

536. Mahaasringah – “The Great-Horned.” The term indicates how the Lord in the Fish-incarnation tied the ship to his great horn and sported in the waters of the deluge.

537. Kritaantakrit – He is the destroyer of the “creation.” He is the Creator, in our subjective life, of the inactive (taamasa) and positive (saattvic ndrajasa) vaasanaas- the sins and the merits. When the merits are more, the Lord provides a heaven for them to exist and when the sins are more; they move into the lower wombs, where sin-vaasanaas, too, gel exhausted. An individual seeker when he exhausts all the above vaasanaas, rises to the realm of the Self and gets totally identified with the Self. Therefore, Sri Narayana is that State Divine. wherein all created vaasanaas (Krita) get destroyed (Anta) Thus, the end (Anta) of the vaasanaas (Krita) is called “total liberation” (Kritaantam). He who is the giver of the “krita Himself is the giver of “total liberation” (Kritaanta-krit). We find it also interpreted to mean that the Lord is one who has destroyed (Krindanam) Lord Death (Kritaanta) himself. One who is the destroyer ‘Kritaanta in this sense we can tak( this term as meaning the Lord who has taken the form of Rudra, the Destroyer-Lord Shiva.

538. Mahaa-Varaahah – One who had manifested as the Great Boar. In order to heave up the world from the slush that formed naturally when the waters of the deluge receded. This is the third of the Lord’s incarnations.

539. Govindah – One who is to be known (Vid) through the declarations of the Vedanta (Go).

540. Sushenah – He who has a charming army. The army of Vishnu is called as His Ganas. They are mainly constituted of the great sages and hence, their compelling enchantment.

541. Kanakaangadee – The bright-as-gold armlets. Armlets are ornaments worn on the upper arm covering the shoulder and the top portion of the arm.

542. Guhyah – The mysterious; the Profound. Due to the profound nature of the Truth even in the Upanishads the essential theme is mysteriously secretive. Therefore, the entire Upanishadic literature is called as “the secret literature.” Vishnu is to be realised in the secret chambers of the heart, so He is called as the Supreme “Secret” (Guhya).

543. Gabheerah – “The Unfathomable.” Even the Upanishads declare that He is unknown. The limited human intellect cannot apprehend or visualise, or plumb the depth of, or unravel the mystery of His Wisdom, Power, Strength or Purity.

544. Gahanah – He is impenetrable; Imponderable. We cannot dash into the domain of His Nature Divine. Through surrender alone can we reach the realm of the Self.

545. Guptah – The Well-concealed. He is not easily revealed by words. Nor can the sense organs ever recognise Him. All the Upanishads repeatedly declare that the Self being the very “subject,” the instruments of the body, mind and intellect can never apprehend Him. He can only be apprehended by a steady mind that has been purified by continuous- meditation “Being the hidden nature of all beings he not manifested.”

546. Chakra-gadaa-dharah – One who the bearer of the Discus and the Mace. His Chakra is call( Sudarsana; His Gadaa is called Kaumodakee. The anciel Acharyas have declared that the Discus represents the Mir and the Mace represents the intellect.

547. Vedhaah – One who is the Creator of the whole universe, the Supreme who is expressing Himself for the apparent function of creating the world of plurality. The Infinite Truth functioning through the Total-Mind is the Creator-Hiranyagarbha. According to Amarakosha, ‘Creator is called as Srashtaa’ Prajaapatih or Vedhaah

548. Svaangah – It is commented upon by some, as one who is beautiful, who has well proportioned limbs. This meaning emphasises the glory and beauty of the form of the enchanting Vishnu. The same term can also be interpreted as “Self-instrumental.” For the projection of the pluralistic phenomenal world. He has no instrument other than Himself. The Lord not only creates everything from Himself but He, Himself, is the instrumental cause for the world. We have already indicated earlier that in the making of anything, three causes must come into play, the “material-cause” (mud), the “instrumental-cause” (the pot-maker’s wheel) and the “efficient cause” (the intelligent pot-maker). In the case of the creation of the universe all these three causes are intrinsically the Lord alone. Thus, He is the material, from which He creates the world by Himself. This idea is expressed here when the compelling beauty of the Lord’s form is being indicated by the precious term “Self-instrumental.”

549. A-Jitah – One who is vanquished by none- unconquered-and therefore, the unconquerable in any of His incarnations. We never meet Him as vanquished in any of his confrontations with mighty evil.

550. Krishnah – One who incarnated in the Yaadava tribe as the son of Vasudeva and Devakee. It is commented upon as ‘one who served the Hindu Spiritual World in the form of Krishna Dvaipaayana which is the full name of Vyasa, the author of the Puranas. However, Krishna also means ‘The Dark’; the one great Infinite Consciousness that plays in us constantly, because of which we are aware of our experiences, and yet, never can we directly apprehend this Source of Alllife within ourselves. The Krishna is the “unknown factor” that expresses through us-whose manifestations are all our physical, mental and intellectual capabilities. He is, therefore, called as the “Unknown, the Dark” – Krishna.

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