Vishnu Sahasranaama

651. Kaamadevah ? “The Beloved Lord.” One

who is a seeker must necessarily get charmed by the Glory

of Sree Narayana, and by the influence of this captivating

love He is to be worshipped. Thus One Who is to be loved and

worshipped by the seekers who strive for the four “aspira-

tions-in-life”?Purushaarthas. There is also this meaning for the

term: “The One Who is Pradyumnah”?since Pradyumna-

form is an incarnation of Kaama (Love).

652. Kaamapaalah ? “The Fulfiller of Desires

of all His true devotees.” Those who in their sincere attitude and

love for Him alone are surrendered unto Him, their hearts’

inner longings are satisfied by Him. The same idea finds similar

but varied interpretation in that Kaamapaalah can imply “One

Who had taken the incarnation of Balarama,” for Balarama is

called as the “Wielder-of-the-plough” (Hala-ayudhah) or as

Kaamapaalah. Thus it can also mean “Protector (Paalah) of

His devotees” (Kaama, meaning the ‘Desired Ones’^.

653. Kaamee ? One who has fulfilled all His

desires. Desire is an expression of an inherent sense of in-

completeness?and this insufficiency unto oneself is called

ignorance of the Self. The non-apprehension of Reality gives

rise to endless misapprehensions of the same. Sree Narayana

is the Self, the Reality, and so all non-apprehensions must end

in Him, then no desires can ever remain in Him demanding

fulfilment. He is “One of fulfilled desires” … Some commentators give just the opposite explanation, since the term Kaamee

in Sanskrit can also mean “One who has desires.” Here it

would mean that Lord Vishnu is the Supreme Reality who

“desired to create” the world of plurality. The Upanishads

roar: “He desired” (Sah akaamayata). The creative urge in the

Supreme is that which expressed as the apparent illusion of a

playful creation of multiplicity and the endless varieties in


654. Kaantah ? “Of Enchanting-Form;” “Supremely-Handsome;” the “Beauty of Beauty itself.” In all His Incarnations we find Him described as extremely charming

with His Grace and Beauty. In Sanskrit the term Kah

means the Creator, Brahmaaji. In this sense, therefore, Ka-antah

can suggest “One Who destroys even the Creator during the


655. Kritaagamah ? The author of the

Scriptures (Aagamas). Sruti and Smriti form the Aagamas.

Or in perfect harmony with the preceding term where Lord

is termed as the destroyer of even the Creator at the time of

deluge, some commentators have again interpreted this term

as “The One Who is the inaugurator of the Krita- Yuga.”

This means the Lord is One into Whom the world dissolves

and from Whom the world rises up again.

656. Anirdesya-vapuh ? “Of Indescribable Form;” “Of Indefinable Nature.” Since the Lord transcends the Elements and is the very cause for the three Gunas?

as the pure Self, expressing Itself through the body, mind and

intellect of man?it becomes impossible to describe or define

His Form.

657. Vishnuh ? “All-Pervading.” One Who per-

vades the entire Visvam. In His Visvaroopa-form in Geeta XI

we have from Arjuna a description of the dazzling wonderment of Him as “All-pervading.”

658. Veerah ? “The Valiant;” “The Courageous?

the One of heroic exploits.” The root ‘Vi’ often means

creation, radiance, existence, involution or motion. One who

has all these powers is called Veerah.

659. Anantah ? “Infinite; Endless.” That which

is unconditioned by Time-Space-Substance is ‘Infinite.’ None

can discover the end of such a Truth. Conditioned things will

all have an end?a change from one condition to another. The

Infinite is totally unconditioned, so unlimited, and naturally,

therefore, changeless. Hence Narayana is Infinite.

660. Dhananjuyali ? One Who had gained

through his conquest and his prowess vast wealth for the

enrichment of his country. From his various campaigns,

Arjuna had brought great wealth to the land. In Bhagavad-Gita, Lord

Krishna says: “I am Dhananjaya, among the sons of Pandu.?

661. Brahmanyah ? One Who is a great friend

of Brahman. The term Brahman includes in its connotation

the Scistra, Tapas, Vedas, Truth, Knowledge, etc. Sree Nara-

yana is a protector and friend of all these. Here Brahman

means Jceva?a friend of all individuals.

662. Brahma-krit ? The One Who performs

the Brahman?meaning the one who lives in Truth, who abides

in Tapas, etc. He is the author of Brahman as enumerated in

the explanation of the preceding term.

663. Brahmaa ? “Creator.” As the total Creative-power, it is Narayana Who functions as Creator through Brahmaaji.

664. Brahma ? “The Biggest, the Vastest, the All-Pervading.” Upanishads thunderingly declare the Brahman to be “Existence?Knowledge?Infinite.” The Knowledge which lifts all false perceptions of differences, pure in all its aspects, ever beyond the grasp of the senses, and that which

can be experienced’ only in one’s own Self, is called Brahman”

665. Brahma-vivardhanah ? “One Who

increases the Brahman.” Here, of course, the term Brahman

means “Austerities, Vedas, Truth, Knowledge.” These are

increased in one who has earned the Grace of Sree Narayana

through total surrender and constant devotion.

666. Brahma-vit ? “One Who knows Brahman.” The meaning here is one who has intuited the Vedas

and their full commentaries. In Bhagavad-Gita (XV) we listen to the

Lord declaring that: “I alone am the Author of the Vedas and

the Knower of the Vedas.” Brahman alone can “know”

Brahman just as the “dreamer” can never survive to know the

“waker.” The knower-of-the-waker is the “Waker” alone.

Similarly, the individualised ego conditioned by the equipments

of Body, Mind and Intellect experiences the Brahman only

when it has transcended the entanglements of matter?and then

the ego is no more a Jeeva but “becomes Brahman.” Thus the

Higher is experienced only by the Higher. Sree Narayana is the

Brahman?and, therefore, He alone is the Knower of Brahman.

667. Braahmanah ? One who has realised that the

pluralistic world is a mere superimposition upon the Brahman

caused by an error of judgement, and who experiences the

Supreme Consciousness of the One Reality is a Braahmanah.

His duty is to convey this knowledge to others with a pure

missionary zeal and a higher proselytising enthusiasm. By mere

accident of birth one does not become a Braahmanah. Visva-

mitra and others through their Tapas and Divine Experience

had reached the status of Brahmin-hood, so we read in the

Puranas. Narayana manifests as such mighty men of realisation, serving their generations through their teachings.

668. Brahnu’e ? “0ne Who is with Brahma” The

term Brahma meaning as before?”Austerities, Vedas, Truth

and Knowledge-divine.”

669. Brahma-jnah ? One Who lives ever in

Brahman, and so “knows” the nature of the Brahman. He,

the Lord, being the very Brahman, no one knows His nature

as He Himself can. The “waker” alone knows the waking?

the “dreamer” and “sleeper” can never realise and experience

the waking-state until they “become” the “waker.”

670. Braahmana-priyah ? One Who is the

beloved of and One Who is the lover of true men of full

realisation, the Braahmanas. Not the caste, but the men of

supreme experience-divine. The Lord is dear to them, and they

too are dear to Him.

671. Mahaakramah ? “0f Great-Step.”

Directly we are reminded of the Vamana-Incarnation when

the Lord measured the three worlds by His three steps. It also

indicates the root meaning of the term, Vishnu?”The one who

has the long stride?meaning, “All-pervading.'” Since He is

All-pervading, He reaches everywhere earlier than all others.

672. Mahaakarmaa ? “One Who performs

great deeds.” The creation, the dissolution, the protection and

the spread of the Knowledge-of-Truth, all these are indeed

great undertakings. He alone performs them, through MahaPurushas who have surrendered themselves unto Him?those

who, in total surrender, have indeed become one with the Lord

in love and being.

673. Mahaatejaah ? “Of Great Resplendence.” The Upanishads glorify Him in that even the Sun, Moon, the stars and fire have no light of their own. By Him

they shine, the Giver of Light to all.In the Geeta, the Lord

insists that “The Supreme is the Light of all lights, beyond

all darkness” and again He asserts, “Understand that Light

in the Sun by which the whole world is illumined, and that

Light in the Moon and in the fire to be My own Light.”!

Here the Light of Consciousness, the Self, is indicated.

674. Mahoraguh ? “The Great Serpent.”

Uraga means serpent. In Geeta, Bhagavan says “Among the nagas, the many-hooded serpents, I am Ananta.) Atlanta is the five-headed Great Serpent also

called Sesha, upon which the Lord Vishnu reclines. Again in

Geeta the Lord says ” Among the serpents

I am Vaasuki?. Mythologically, this is the serpent adorning

Lord Siva’s ring finger. Though so small as to become a ring

for the Lord, it was this Vaasuki who offered himself as the

great rope in churning the milky ocean. This paradox reminds

us of the Upanishadic declaration “Smaller than the smallest and greater than the greatest?.

675. Mahaukratiih ? “The Great Sacrifice.”

The Supreme cannot be experienced without the greatest sacrifice, the total sacrifice of the Ego, the Jecva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga. There-

fore, some commentators explain this term “as one who is of the

very form of Asvamedha Yaaga.”

676. Mahaayajvaa ? “One Who had performed Great Yajnas.” In the Rama-Incarnation, He had performed Asvamedha- Yaaga. He is the One, by Whose Grace,

all “Sacrifices” are fulfilled successfully. One who performs

sacrifice properly and faithfully is called Yajvaa.

677. Mahaayajnah ? “The Great Yajna.” In

Bhagavat Geeta, the Lord in describing His Immanence in the

world says to Arjuna: “/ am among the Yajnas, the Japa-

Yajna.” Lord Narayana Himself is the greatest Yajna?

therefore, in devotion approach Him and gain His Grace. The

Japa Yajna is glorified by the Lord as the greatest sacrifice

because it is both the essential means of all other Yajnas and

transcends them all as an end in itself, by maintaining a constant

stream of the same divine thoughts in the mind.

678. Mahaa-havih ? “The Great Offering.”

The Yajna is He; the very things offered to the sacred fire,

the Havis, are also He. Geeta tells us, “We offer to Brahman

that which is Brahman, in the fire which is Brahman, and the

act of offering is also Brahman.”

679. Stavyah ? “One Who is the object of all praise” ? meaning, One Who deserves all our praise but One Who has none to praise. He is praised by all and He praises

none. The Jeevu invokes Him; the Self, the Atman, never in-

vokes the ignorant Jeeva.

680. Stuva-priyah ? One Who is invoked

through the loving chants of the devoted hearts. When a

devoted seeker melts away in singing the praise of the Lord,

his physical, mental and intellectual preoccupations with objects, emotions and thoughts silently roll away from him. In

such quiet moments, in their intense love for the Lord, such

seekers come to dwell upon the Nature of the Lord, the Self.

In these moments they rise above their present nature and

explode into the realms of experiences of the Higher State of

Divine Consciousness?Sree Narayana.

681. Stotram ? “The Hymn.” A glorious

hymn, that describes the Lord’s Divine Nature, itself is He,

as the words lift the singer into the experience of the Supreme

Nature of Truth. It is infallible if the singer of the Hymn has

full devotion and ardent aspiration to realise Him. “Naama”

and “Naamee” are one and the same in experience.

682. Stutih ? “The act of praise.” The very

noble, divine “act of invoking the Lord” is by His Grace alone.

683. Stotaa ? “One who adores or praises.” The

true devotee, singing the divine hymns is also of the Nature

of Supreme peace, love, beauty, goodness?the divine qualities

attributed to the Lord in whom he dissolves through his songful

identification. Such a devotee in this at-one-ment with Him,

the Lord praises again and again as “He is the one dear to


684. Rana-priyah ? “Lover of Battles.” Hence

we see Sree Narayana ever carrying His mace and discus in

order to destroy the vulgar and thus protect the decent. Here

“battle” is the constant struggle for evolution.

685. Poornah ? “The Full.” The Infinite is ever the

same. Though things are apparently emerging out of It, still

the Supreme remains irreducible and without a change. Lord

Narayana is Ever-Full with His own glories and powers; One

who is full with all the wealth, inner and outer, the Supreme


686. Poorayitaa ? “The Fulfiller.” Lord Hari

fulfils, surely, all the desires and demands of His true devotees.

687. Punyah ? “The truly-Holy.” When the

devotee’s heart is filled with remembrance of the glorious

Form Divine and Infinite Nature Supreme of the Lord Vishnu,

He then, in that very moment, removes all sin from His devotee’s heart. The Lord is Auspiciousness itself, so where He

is invoked, all inauspiciousness must immediately retire.

688. Punya-keertih ? “0f Holy-Fame.” He

is gloriously renowned as the Holy One. Whoever glorifies him

becomes himself holy. All the unholy animal passions in the

devotee are routed and beaten back when his heart is wholly

in tune with the Lord’s Glory and Form.

689. Anaamayah ? One who has neither the

mental or physical diseases. Of pure unstained divine essence

is His Nature. He is not involved in Karmas, thus the resultant

of the Karmas which visit us in terms of mental restlessness or

physical pangs, never touch Him.

690. Manojavah ? Fleet as the mind is the

Lord’s movement. He is anxious to run and reach the devotee

to remove his suffering and ignorance. All-Pervading is the Lord,

thus He is faster than all those who run after Him?the sense

organs or the mind can only move in Him?and wherever they

reach, the Supreme, He, in the form of Existence, is

already there.

691. Teerthakarah ? “The Teacher of the

Teerthas.” The, term, Teerthas, means Vidyaas. Sree Narayana

is the author of the Vidyaas or auxiliary Sciences. Therefore,

“One Who is the most ancient Teacher of all Vidyaas and


692. Vasuretaah ? “He Whose Essence is

Golden.” In the beginning of Creation were the primeval

waters. Into this One Ocean the Lord dropped His Essence and

it became a Golden Egg from which Brahmaa, the Creator, first

arose. Thus Lord, as the womb of all Creation, is mentioned

in the Puranas as “Hiranyagarbha,” the Golden Womb.

693. Vasupradah ? “The Free-Giver of

Wealth.” In this context, Vasu means “Worldly-Wealth”?

money, property, grains, possessions, progeny. Lord Vishnu

who nourishes and maintains all beings with the wealth of

His consort, Sree Lakshmi, distributes and patronises His

devotees very liberally.

694. Vasupradah ? Again, the same term as

we read above, but here it means “The Giver of Salvation.”

Liberation (Moksha) is the greatest wealth?whom He chooses,

Moksha is gained by him alone.

695. Vaasudevah ? “The son of Vasudeva,”

Lord Krishna. Or “One Who is Vaasu and Deva.” “Vaasu”

means “One who dwells in all creatures as their ego-centric

individuality (Jeeva-roopa).” ‘Deva’ means “One Who revels.”

Therefore, this name for Lord Krishna has the appropriate

meaning: “One Who revels in every living creature as the

Jeeva-entity in each.”

696. Vasyh ?”The Refuge for all.” The One Who

dwells within, veiled behind Maayaa, the mind. The mind pro-

jects this play of things, beings, emotions and thoughts. The

world is the shadow-show round the Pure Consciousness. Lord

declares in Geeta: “I am the beginning, the middle and also

the end of all beings.” Thus He alone is the Refuge, for there

is no other existence. “All have emerged out from Me, exist

in Me and must come back to Me.”

697. Vasumanaah ? One Who is attentive to,

and, therefore, concerned with every object and being in

this world: “Omnipresent.”

698. Havih ? “The Oblation.” That which we

offer unto Him is also permeated by Him?there is nothing

other than He, Himself, the same everywhere, in all places,

at all times. In Geeta, Lord insists that the “oblations” are

nothing but Brahman.”

699. Sadgatih ? “The goal of good and noble

seekers.” Lord Narayana is the Spiritual Goal to be reached.

“The Good” here means those who know the existence of

Brahman, for the Upanishad says: “If a person knows’Brahman

exists,’ then the wise call him ‘good.”

700. Sat-kritih ? “0ne Who is full of Good

Actions.” Lord Hari is the One Who maintains the rhythm

of creation and the logic of its preservation.

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