Vishnu Sahasranaama

601. Sreevatsa-vakshhah ? One who has the mark, Sreevasta, upon His divine and sacred chest.

602. Sree-vaasah ? The Abode of Sree; the dwelling place of Mother Lakshmi. This term is dissolved as “Sree” ?all glory and riches?ever dwell in His bosom of love and beauty.

603. Sree-patih ? The Lord of Goddess Lakshmi. During the great churning of the Ocean of Milk, holding a lotus in hand, there rose Lakshmi from it, and She chose, among all gods. Lord Vishnu as Her Beloved Husband. Hence Nara-

yana is Sree-Patih, the Lord of Sree. The Svetasvatara Upanishad says: “The Supreme Shakti of Him is declared to be. various.” Sree represents the Energy (Paraa Shakti) in the universe. Lord Narayana is the One Vital Truth that functions through the Paraa Shakti and gives Her the dynamism to act and to accomplish.

604. Sreemataum-wrah ? The best among those who have glory-in-life, (Sree), is Narayana. Taittireeya Braahmana says, “The Ric, Yajus and Saaman are the

imperishable wealth of the wise”, so Sree has been interpreted here to mean the Vedas. Lord Narayana is the One who is the Best among those who know the ‘Books’; He being the very Infinite Reality that is the one theme of all the Vedas.

Also Varah can mean “One Who blesses” and thus the term under discussion yields the meaning, “Vishnu, Who is the Lord That blesses all great students of the Vedas.”

605. Sree-dah ? One who gives Sree to all His

sincere and dedicated devotees. Narayana provides wealth, for

all His ardent devotees. He is the River of Knowledge and

Joy for all devoted hearts which are surrendered to Him.

606. Sreesah ? The Lord of the Goddess of

Wealth, Sree?Mahalakshmi. Her wealth is ‘the ability to

nourish.’ Thus She gives to the striving devotee, the mighty

and noble virtues, his inner wealth.

607. Sree-nivaasah ? One who dwells and

manifests in the good people. Here the word Sree is to be

understood as “those who have Sree in them.” The One Who

abides in purified hearts?wherein the passions and lusts have

been removed and peace, joy, devotion and understanding have

arrived. In such people the Self comes to shine all by Itself.

608. Sree-nidhih ? One Who is the treasure-

house (Nidhih) of Sree. Vishnu, being the All-Full and Perfect,

all glories draw themselves from Him alone. Even Sree?Maayaa

?can play Her games only when She draws Her vitality from

Narayana, the Self.

609. Sree-vihhaavanah ? “One Who is a

Distributor of Sree” Vishnu provides each, according to his

merit, the wealth, both inner and outer. Sree Narayana is the

Law behind actions and so He is the Dispenser of the fruits-


610. Sree-dhardh ? Lord always carries Sree in

His bosom. In short, Atman, the Self, is never divorced from

Its omnipotence and All-Fullness.

611. Sree-karah ? One Who confers Sree

upon His devotees who remember Him continuously, reflect

upon His nature and meditate upon His Glories.

612. Sreyah ? Narayana is Moksha ? Liberation.

He is the Way and the Goal. He gives to His devotees the total

liberation from all their physical passions, emotional agitations

and intellectual restlessness.

613. Sreemaan ? One Who possesses all Glories,

Riches, Capacities and Beauties. He Who is the owner of all

Sree; the abode of all Its Splendour.

614. Lokatraya-asrayah ? The Shelter

for the three worlds. The Substratum for the three

worlds-of-experiences (waking, dream and deep-sleep). If the

Self, the Consciousness, were not in us, no experience would

ever be ours. Narayana is this “objectless awareness.”

615. Svakshah ? Brilliantly “Beautiful-Eyed” is Vishnu.

616. Svangah ? “Beautiful-Limbed.” Most hand-some form, captivating the hearts of all His loving devotees.

617. Sataanandah ? One Who divides Himself into the infinite Jeevas, manifesting through the different equipments and experiences in all of them. “Of infinite varieties of Joys”: gained through the individual equipments from each one’s appointed field of things and beings.

618. Nandih ? “Infinite Bliss” is the nature of Vishnu as the Supreme Self. Thus by this term, Nandih, He is called.

619. Jyotir-ganesvarah ? The Lord of the luminaries in the Cosmos is Narayana. He, as the Self, gives light to all brilliant things in life. The Sun, itself, receives its light borrowed from the Infinite, Ever-Effulgent Self. Kathopanishad describing the Self as the Light of Consciousness declares, “When He shines all else shines after Him.”

His eyes arc compared to the petals of the lotus flower which is supremely

beautiful and symbolic of knowledge. His eyes are beautiful with the brilliancy of knowledge.

620. Vijitaatmaa ? One Who has conquered the sense-organs. That devotee who is no more a slave to his sense-organs comes to experience the necessary mental

quiet with which Narayana, the Self, can be apprehended.

621. Vidheyaatmaa – One Who has come to live under the command of the Higher Self or One Who is ever available for devotees to command in love. Some read

this as “A?Vidheya?Atmaa”?in which case it declares that Narayana is “One Who is of Unfathomable Nature-Divine.” One Who obeys none, but all obey His Will is “A?Vidheyaat-maa.”

622. Sat-keertih ? Of Pure Fame is Narayana. He is the husband of Sree and therefore He is famous.

623. Chhinnasamsayah ? One, whose doubts

are ever at rest, or solved. Doubts regarding the Supreme can

be only so long as we try to experience and comprehend Him

with our Intellect. He is the very subjective vitality in the

Intellect. So, on transcending the Intellect, the seeker can

“become” the Self in a non-mediate experience, intimate and

immediate. Once having become the Self, there cannot be any

spiritual doubts. Therefore Narayana, the Self, is known as

“The One in Whom all doubts are resolved.” In Geeta,

Arjuna admits that all his doubts were cleared.

624. Udeernah ? “The Great Transcendent.”

He is the Infinite beyond all finitude, beyond all limitations

and change, and therefore, beyond decay. Transcending all

equipments of our experiences, as the Self in all, Sri Narayana

revels as the Immutable Transcendental Reality, the sole sub-

stratum for the entire universe of forms and actions.

625. Sarvatah-chakshuh ? “One Who

has eyes everywhere.” Geeta declares Truth, the Pure Consciousness, as “Hands and legs everywhere, eyes-face-mouth

everywhere.” Vishnu, as the Consciousness, is the One Self

That sees through all eyes in the world, hence He, through all

eyes, sees everywhere at all times. If He is not, the eyes are

blind; when He is the indweller, the eyes then see?therefore,

all eyes are only His.

626. Aneesah ? “One Who has none to lord

over Him.” The Supreme Lord is He. Mahanarayana Upanishad says, “None rules over Him.”

627. Saasvata-sthirah ? “One Who is

ever Eternal and Stable”?never changing, thus permanent

(Eternal) and ever-the-same (Stable). The body changes, the

mind modifies, the intellect grows into new dimensions?but

the Consciousness that illumines them all with Its Light of

Knowledge is ever-the-same through childhood,

through youth, in middle years and old-age. It is the Changeless

throughout, hence Eternal and ever-the-same with-

out any change.

628. Bhoosayah ? “Resting on the Earth” is

the word-meaning of this term, so it may signify One Who

rested on the shores of the ocean, on His Way to Lanka?

referring to Sri Ramachandraji. Or, one who slept (on) the

Earth?meaning the Lord is Bhoo-Pati, the Husband of the

Mother Earth. Or, its intention may also be: “One in whom

the world rests”! at the time of dissolution.

629. Bhooshanah ? “One Who adorns the

world”: physically with the infinite beauties of His Creation;

emotionally He gives love and other finer instincts, and in-

tellectually He is the One behind all great, noble and beautiful

thoughts which have enriched human life, history and culture.

Lord Narayana, in His various Incarnations, has also glorified

the world.

630. Bhootih ? 0ne Who is the Pure “BE”-ness or Existence. “Bhooti'” also means Glories (Aishvarya), so He is One Who is the treasure-house of all Glories.

631. Visokah ? Narayana is sorrow-less; grief-

less. He is the Self, transcending all matter vestures. At the

body-mind-intellect level there are agitations and so there are

sorrows. He is beyond them all, so He, as the Absolute Reality,

is indicated as All-Blissful. Disturbances of sorrow or grief

can never molest His nature of Infinite Bliss?ever contented,

ever desire-less.

632. Soka-naasanah – The destroyer of

all sorrows for His devotees. One Who lifts the suffering ego-

sense out of its meaningless identification with the changing,

pain-breeding, equipments and gives it the true wisdom of Its

Divine Nature. To those who truly worship “To them I shall

be, err long, a Saviour from the Ocean of Samsar”, promises

Lord Krishna in the Bhagavad-Gita.

633. Archishmaan – “The Effulgent.” As Pure

Consciousness, Narayana is the Source of all Light.

The Kathopanishad confirms this when it declares, “There,

neither the sun nor the moon, nor the stars nor the lightning,

has any effulgence; how then can this Fire-light illumine It?

By Its Light alone, all else in the world is illumined.”

634. Architah ? One who is constantly worshipped by His devotees. Even Brahmaaji (The Creator) and Siva (The Destroyer) are worshipping Sri Narayana (The

Preserver). Hence this term, “The Worshipped” for Lord


635. Kumbhah ? “The pot.” The Lord, the Self,

is called as “the pot” because just as things are contained

within a pot, so the whole universe rests within Him, the

“Container” and “Sustainer.” Everything and every happening

is within Him alone.

636. Visuddha-atmaa ? “One Who has the purest Soul.” When the Self is cleansed of all passions and thought agitations, in that uncontaminated purity It is realised.

Therefore, the Lord, the Self, is called the Pure Atman, completely bereft of all equipments and their passions, all disturbances from desire. One Who is beyond the “Three Gunas,” Trigunaateetah, meaning one who transcends all the Vaasanaas that generate the three moods constituting the entire phenomenon, Maayaa.

637. Visodhanah – “The Great Purifier.” The One, meditating upon Whom all vaasanaas get exhausted and the personality purified from these desires, becomes free of all its accustomed, existent agitations. He Who is the very

Source of Purity; Who lends purity even to the sacred-places.

By remembering Him, the human heart becomes cleansed of

its sins, immaculately swept of all consequent feelings of


638. Aniruddhah ? Of the four manifestations (Vyoohas) of Vishnu, the Aniruddha manifestation is indicated here. The four Vyoohas are:

  1. Vaasudevah
  2. Samkarshanah
  3. Pradyumnah and
  4. Aniruddhah.

The term can also mean “He Who is invincible by any of His enemies.”

639. Apratirathah ? One Who is never

challenged by any enemies and Who has no enemies to even

threaten Him. Sri Narayana is without enemies; in His loving

Presence they are vanquished.

640. Pradyumnah ? “Very Rich.” Lord is

Lakshmi-Pati and, in His benevolence. He gives riches and

mighty glory to His devotees. Pradyumnah can also be the third

of His four manifestations as Vyoohas.

641. Amita-vikramah ? Of immeasurable Prowess is Sri Narayana. The Self, the Supreme, is Omnipotent and none can stand against Him. It can also mean, “One

Who has un-measurable steps” exhibited in His Divine per-

formance in His Vamana Incarnation.

642. Kaalaneminihaa ? The slayer of the Asura, Kaalanemi. “Kaala” means ‘Time.’ The Self is the ‘destroyer of time’ as It is beyond the intellect and ‘time’ is but a concept of the intellect only.

643. Veerah ? “The Heroic Victor.” One Who is ever victorious.

644. Saurih ? Bom in the Soorasena-clan, in Jagannaath?which, in the Puranas, is called the Utkala country. Also, Sauri can indicate the One who has invincible prowess always.

645. Soorajanesvarah ? “The Lord of the valiant.” Sri Narayana, the fountain-head of irresistible might. He is invoked by the victorious, and is the Source of strength from which even Indra and others draw their vigour.

646. Triloka-atmaa ? ‘The Reality, the Self

of the three worlds.” The ‘three-worlds’ are the three ‘fields of

experiences’: the waking, the dream and the deep-sleep. As the

Pure Consciousness, in the Light of which the waker-dreamer-

sleeper comes to experience all the ‘three-worlds,’ the Self,

Sri Narayana is called “The Atman of the three-worlds.”

647. Triloka-eesah ? “The Lord of the

three-worlds.” Lord is One in Whose presence all activities

take place; in Whose absence all activities cease. He is called

the Lord, the Great Proprietor. When life, the Self, manifests

in a body, all experiences take place; when life is extinct, all

activities cease. Hence Lord Narayana is the Self, the spark of

Existence in all creatures.

648. Kesavah ? Generally it is meant to describe

Lord Krishna as “One Who has long hairs.” But Kesas are the

rays of the Lord that illumine the Sun, Moon and such other

effulgent things of the Cosmos. “The rays of Mine that illu-

mine (the Sun, etc.) are called Kesas. Therefore, the wise

Brahmins call Me, Kesava.” Also ‘Ka’ means Brahmaa, the

Creator and ‘Eesa’ means Siva, the Destroyer. Both of them

have sprung from Vishnu, the Preserver, hence He is called


649. Kesihaa ? One Who destroyed the Asura called Kesi.

650. Harih ? The Lord is called “The Destroyer.”

He, it is, Who destroys the false values and the inner conflicts

created by man in his own life and in his consequent discordant

contact with the world around him. These confusions and sor-

rows created by man, for man in life, due to his own ignorance

of his own divine nature, is called Samsaara. Lord Narayana

is the Destroyer of this Samsara-sorrows in His devotees.

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