Vishnu Sahasranamam - An in-depth study that adds glorious value to
Sri Vishnu Sahasranam
Vishnu Sahasranamam Slokha 97 - 108
Page - 9 of 9
kundali cakrI vikram_yurjita-sasanah |
sabdatigah sabda-sahah sisirah sarvikarah ||
a-raudrah - He Who is not driven to anger easily. om a-raudraya
kundali - He Who is bedecked with beautiful ear-rings. om kundaline
cakrI - One with the Discus in His arm. om cakrine namah.
vikrami - a) He Who has prowess. b) He with the characteristic
stride (in His tri- vikrama incarnation). c) He Who has no
difference in His different incarnations. d) He Who has a
distinguishing role - that of protection. om vikramine namah.
urjita-sasanah - He of inviolable commands. om urjita-sasanaya namah.
sabdatigah - He Who is beyond words. om sabdatigaya namah.
sabda-sahah - He Who shoulders the burden of the words of cry of
distress. om sabda-sahaya namah.
sisirah - He Who rushed to render help. om sisiraya namah.
sarvari-karah - a) He Who had the destructive weapons in His hands.
b) The Maker of `night' - in the form of samsara. c) The maker of
night - the time for rest. d) He Who is in the form of the
cool rays of the moon in the nights. e) He Who causes
destruction of His enemies. om sarvari-karaya namah.
pesalo daksho dakshinah kshaminam-varah |
vidvat-tamo vita-bhayah punya-sravana-kirtanah
a-krurah - He Who was not cruel (while rescuing gajendra). om a-kruraya
pesalah - a) He Who is charming. b) One Who is supremely soft. om
dakshah - a) He Who removes evil elements very quickly (daksh -
sighrarthe). b1) He Who came to the rescue of gajendra very fast (daksh
- sighrarthe). b2) He Who had the Sakti - power, to arrive very
fast at the scene of Gajendra's suffering. c) He Who grows into,
or manifests Himself as, the Universe (daksh - to grow). d) He Who
is deft in His creation, sustenance and destruction (daksha -
dexterous). e) He Who destroys His enemies (daksh -
himsanayoh). om dakshaya namah.
dakshinah - a) He Who is pleasing and amiable. b) He Who pervades
everywhere. c) He Who destroys everything (at the time of pralaya).
d) He Who is very liberal, charitable, and kind. om dakshinaya namah.
kshaminam-varah - a) The foremost in bearing the burden of
protection of His devotees. b) The Foremost among those who
bear the burden of the Universes. om kshaminam-varaya namah.
vidvat-tamah - The Best among those who know what to do. om
vIta-bhayah - a) He because of Whom fear is dispelled. b) He Who is
devoid of fear. om vIta-bhayaya namah.
punya-sravana-kIrtanah - He Whose nama sravanam and kirtanam
are purifying. om punya-sravana-kirtanaya namah.
dushkrti-ha punyo duh-svapna-nasanah |
vira-ha rakshanah santo jivanah paryavasthitah ||
uttaranah - He Who lifts up. om uttaranaya namah.
dushkrti-ha - a) He Who slays the evil-doers. b) He Who destroys the
sins of those who surrender to Him. om dushkrti-ghne namah.
punyah - The Purifier. om punyaya namah.
dus_svapna-nasanah - The Remover of evil dreams. om
vIra-ha - He Who destroyed the powerful bonds that tied Gajendra
to death. om vira-ghne namah.
rakshanah - The Savior. om rakshanaya namah.
santah - a) He Who makes those who have sought refuge in Him
prosper. b) He Who exists for His devotees. c) He Who bestows
the desired benefits on His devotees. d) He Who manifests Himself in
the form of holy men. e) He Who is present everywhere and permeates
everything. f) He Who is worshipped. g) He Who expands the world in
a controlled way. om santaya namah.
jivanah - The Life-Giver. om jivanaya namah.
paryavasthitah - He Who stands beside. om paryavasthitaya namah.
catur-asro gabhiratma vidiso vyadiso disah ||
ananta-rupah - a) He of infinite Forms. b) He of unending (never
decaying) form. c) He of indescribable form - extending infinitely
all directions. om ananta-rupaya
ananta-srih - a) He of infinite wealth, glory, power, etc. b) He
of wealth, glory, power etc., that will never
jita-manyuh - He Who has conquered His anger.
bayapahah - He Who destroys the fear (of samsara) in the mind
of the devotee.
catur-asrah - a) One Who is skilled in all aspects.
One Who is fair to everybody.
c) One from whom wishes are
d) One Who pervades in all four directions.
e) One Who nourishes and feeds everything in all four
f) One Who is worshipped by the knowledgeable people.
gabhiratma - He of deep and profound nature. om
vidisah - a) One Whose nature, forms, and qualities are spread
out in all directions.
b) One Who can be reached from
c) He Who bestows all benefits on His
d) He Who pervades everywhere, and is in
everything, in all
e) He Who is the
cause of happiness for the knowers (of Brahman) -
on vid - to know.
f) He Who has revealed all sastras in
elaborate detail. om vidisaya namah.
vyadisah - a) He Who appoints the different gods in their
b) He Who bestows different benefits on devotees
based on their
c) He Who gives directions to
the different gods as
om vyadisaya namah.
disah - He Who commands. om disaya namah.
lakshmih su-viro rucira'ngadah |
janano jana-janmadir_bhimo bhima-parakramah ||
anadih - a) He Who is not realized by many because of their
ignorance etc. b) He Who has no beginning. om anadaye namah.
bhur-bhuvah - a) He Who is the abode of those who really live (by
realizing their relation to the Lord). b) He Who supports that which
supports all (namely, the earth). c) He Who exists in Himself (with
no other support). d) He Who is the Source of all knowledge. om
lakshmih - The Wealth. om lakshmyai namah.
suviro - om su-viraya namah.
rucira'ngadah - a) He Who bestows His lovely form for His devotees
to enjoy. b) He Who gives a beautiful body to those who are devoted
(e.g., to the hunch-backed woman). c) He Who is adorned with
beautiful shoulder ornaments (angadas). d) He Who has given elegant
means for all creatures to move about. om rucira'ngadaya namah.
jananah - The Creator. om jananaya namah.
jana-janmadih - a) He Who is the root cause of all beings.
b) He Who is the ultimate goal of all beings. om jana-janmadaye
bhimah - He Who is frightful to those who do not follow dharma. om
bhima-parakramya - om bhima-parakramaya namah.
oordhvagah satpathaachaarah praanadah prranavah panah.
Aadhaaranilayah -"One who is the fundamental sustainer" -the
support for all that exists. All things and all beings are supported
by the earth which itself rests upon the lord, the self, that each
mind projects the entire world of names and forms.
Adhaataa -"Above whom there is no other to control or to
command" -One who is the supreme controller of all. He is the
Law; the eternal truth is that the Law and the Law-Giver are one and
Pushpahaasah -"He who shines like an opening flower." The bud
opens and manifests into the lord at the time of deluge existed as
the total Unmanifest, and there after, at the maturity of the
vaasanaas, opens up as the manifest world of things and beings, He
came to be indicated by this term.
Prajaagarah -"Ever-Awaked" -He who knows no sleep. Sleep
means 'non-apprehension.' This 'non-apprehension' of reality
is called 'Avidyaa' (nescience) which produces our
'mis-apprehension' of I and mine, and the world of pains and
shocks. Since Narayana is the self, He is 'Ever-available" and
is never asleep to his Eternal-Divine-Nature.
Oordhvagah -"One who walks the path of truth" -a path which
other implicitly follow to reach the Truth Inifinite. "Whatever an
adored one does, other people will implicitly follow," warns
Krishna in Bhagava Geeta. Lord is the standard of perfection" and
all devotees place him as the ideal -trying to imitate, in their
own lives, His Absolute Goodness, Absolute Love and Absolute Peace.
Praanadah -"One who gives 'Praana' to all." The term
'Praana' in our Sastras means the physiological functions, the
manifestations of life in man. Therefore, Narayana, the self, is the
Vital Source from which all sense organs, mind and intellect barrow
their power of perception, capacities of feeling and their faculties
of thinking and understanding.
Pranavah -"Om-kaara is Pranava." The Infinite reality is
indicated by 'OM' in the Vedas. 'OM' is the manifesting
sound of the supreme self. Therefore, Sree Narayana is called 'Pranavah':
meaning he is of the 'nature of Omkaara."
Panah -"The supreme Manager of the universe." The root
'Pana' means "to transact." By giving the exact rewards for
all actions, Lord both orders and justly manages all activities of
each individuals and things constituting this scientifically precise
tattvam tattvavidekaatmaa janmamrityujaraatigah.
whose very form is the Vedas" -which are the only 'proof' for the
Eternal Reality. Or, we may read it: He who is pure Infinite Consciousness
(Prajnaanam) as we have it in the great Commandment, "Consciousness is
the Infinite Reality."
in whom all 'praanas' stand established." He who is very substratum
-vital foundation -for all 'activities' manifested in a living
who rules over all 'Praanas' -Sree Hari is the one who causes
everyone to eat, digest, feel energized, act, achieve the fruits thereof,
grow old and die. In all 'activities,' the great One-commanding,
Factor-Divine, Sree Narayana, the self, presides in silent detachment, and
by His Presence He initiates and maintains all these activities in all
living creatures upon the earth's surface.
-"He who maintains the life-birth in all living creatures." This
interpretation is not a happy one as this meaning has just come in the
preceding, endearing term. In love, of course, there is no rule that the
lover should not repeat the same loving words to address his beloved. But,
we can find yet a new depth of suggestion if we understand this term to
mean "One who is the very life-giving divine-touch in every breath."
Reality" -that which is eternal, the essence. "That which one gains
in subjective realization is the self," Sree Narayana.
who has realized fully the reality" -meaning the original essential
nature of the self. On realizing the self, the individual become the self
and, therefore, Sree Narayana, that very self, is One who has
realized fully the Reality which is His Own Nature Divine.
Advaita Reality" -Narayana is the One self, the Oversoul, Who
expresses himself as the individualities of the infinite entities in the
who knows no change or modifications in Himself." Ever finite object in
the world undergoes constant 'change' and each of them is extremely
painful. They are birth, growth, decay, and the Eternal, the changeless
Self, Sree Narayana, Ever- the-same Supreme. Geeta thunders the nature of
the self to be "ever-birthless and never dying," and once It has
existed, Self never becomes non-existent.
svastarustaarah savitaaa prapitaamahah
yajnapatiryajvaa yajnaango yajnavaahmah.
Bhoor-bhuvas-svas-taruh -"One who is snap in the tree-of-life
existing in all the universe of the higher world, our-world and the lower
world." The famous Vedic terms bhooh Bhuvah and Svah connote the three
worlds (lokas). The world 'Loka' in Sanskrit means "a field of
experience." Therefore, in fact, these three terms, called Vyaahritees,
subjectively represents all our experiences in the walking, dream and
deep-sleep states of consciousness. His constant Yajna to nurture and
nourish the Universe. So, this epithet has been given to Sree Narayana,
the infinite Self, the glorious Essence (Sap) that pervades the entire
Tree-of-Life-flowering out to even embrace all experiences in all planes
of Consciousness. Everywhere, in the everything at all times.
Tarrah -"One who
helps all to cross -over" -the Eternal Boat-man, to whom, if the
devotees can surrender in unswerving faith and true devotion, he will
surely row them across the "Ocean of samsara:" that one is Taarah.
Through exclusive, devoted meditation, alert with understanding, the
individuality in each of us wakes up to the higher plane - and there is
Be-attitude to experience the Self, the eternal Brahman - Sree Hari.
Savitaa -"He who is the father of All" -Who is the eternal
father of the entire Universe.
-"He who is the father of even the 'Father of all Beings,' the
creator, Brahmaaji, of the trinity." The creator Himself rose from the
Absolute self. Creator is known in our scriptural language as Pitaamaha
Yajnah -"One whose
very nature is yajna." The term yajna means "work undertaken with a
pure spirit of total dedication in complete co-operative endeavor with
total selflessness, there is Sree Narayana in action through His
lord of all yajnas." I am the 'Enjoyer' in all self -dedicated,
co-operative endeavors (Yajna). These are the joyous words of the lord who
Himself declares; "The 'Enjoyer' and the 'lord' in all yajnas am
Yajvaa -"The one
who performs Yajna according to the strict prescriptions laid down in
Vedas" -the one who maintains in ll his divine actions the true Yajna
whose limbs are the 'things' employed in Yajna." In Harivamsa we
told that 'things' are the very aspects of Lord Sree Narayana.
who fulfils Yajnas in complete and exact accord with the Vedic
ruler of the Yajnas" -the One who helps us to conclude successfully
all our 'good, dedicated. Selfless acts of service to others' -Yajnas.
who performs Yajna." The same term also mean One who destroys the yajnas.
The term Yajna connotes all noble and divine actions of service and love
undertaken in a pure sense of God dedication, selflessness and joy. Lord
issued forth the creation as an act of yajna, and in the end He must also
undertake the total dissolution of this very yajna. Sometimes this is
interpreted as "One who 'performs' the yajnas of the good people and
one who 'destroys' the Yajnas of the evil minded folk."
Yajnee -"One who
is constant 'Enjoyer' of the perpetual Yajnas." In all Yajnas,
because every act is Narayana -centered-god-dedicated-to him alone is
the attribute of being the only single 'Enjoyer.'
Yajnee -"All that
is offered into the scared Fire during a Yajna, though with an invocation
to any of the deities, in tender devotion and joy. Goes to Him alone, the
"One receiver of all that is offered," for all deities are but
Narayana in different forms.
-"One who fulfills all Yajnas." It is by his grace alone all noble
endeavours, undertaken in an honest and true sincerity, gain spectacular
who performs the last, concluding act in all Yajnas." The final item in
a yajna is the "total -offerings" (Poorna-Aahuti) when Sree Narayana
is reverently and earnestly invoked. Without this prayer-ritual. Yajna is
never complete. Sree Hari, therefore, is of the form of Poorna-Aahuti -in
the sense that when 'total' surrender of all vehicles and their
actions is accomplished, the transcendental experience of the Self,
Narayana alone, comes to manifest in all His divine Splendour.
commentators have, however, taken the meaning of the Yajna-anta-not as
"the last item in yajna" but as 'anta,' the 'fruit' of the
yajna by which they bestow the meaning that Narayana is the "One who
gives away the 'fruits' for all Hari-dedicated, selfless acts of love
yagna-guhyam -"Sree Narayana is the most profound truth to be
realised in all yajnas."
The self is the most noble truth to be sought through 'offerings' all
the 'Dravya' (objects) into the "consciousness" (Fire) in the
"body" (kunda). This kind of subjective-Yajna is called in the Geeta
as "Knowledge-Yajna." This is also called in the Vedas as Brahma-Yajna.
Annam -"One who
has himself become the 'food' " -sense -objects which are the
'food' consumed by the sense -organs. As a verb it can be used as
One who "Eats" the whole universe at the time of the great
dissolution. At that time, he is the one in whom the world remains
absorbed in the pralaya, just as our individual world each day gets
dissolved in our sleep. The one in whom alone the world of names and forms
can remain in their 'seed-form,' is Sree Narayana, the self.
Annaadah -"One who
eats the 'food.' " not only the objective world is the projection on
Narayana, but the subjective-enjoyer -the individuality, the ego, that
experiences-is also Narayana. The self, functioning through the
"equipment" is the jeevaatman, the individuality in each of us who
"experiences." Thus the self is the both 'food' (Annam) and
'eater-of-food' (Annaadah) just as our own waking-mind becomes the
"experiencer" and the "experienced" in our dream-world.
svayamjaato vaikhaanah saamagaayanah
devakeenandanah srashtaa kshiteesah paapanaasanah.
who is himself the 'material cause' (Upaadaana Kaarana) for
himself;" the self born, the uncaused cause.
who, as the lord of the universe, has no other 'Instrumental cause' (Nimitta-Kaarana)
in projecting Himself."
cause are necessary in all 'creation' in the pluralistic world: the
Material cause' (mud), the "Instrumental cause' (wheel), and the
'Efficient cause' (the pot maker). In sree Narayana's
self-projection, as in the dream, that all these three causes are He,
Himself, is shown in these term.
one who dug through the earth" -cutting through the denseness of the
gross to reach, apprehend and kill the subtle Hirnyaksha, the terrible and
the monstrous who had tried to destroy the spiritual values in the world.
The self has to reach us to destroy the ego in us and give us the
'liberation' from our evil adherence to the body-mind-intellect.
-"One who signs the Saama-songs."
who appeared as born to Devakee in his Incarnation as Krishna." And
since Devakee could only, from afar, see, watch and enjoy the pranks and
play of her blessed child in Gokula, Krishna is called as the "Joy of
Srashtaa -"One who
creates." Even the Creator can perform his job only by drawing his
abilities and capacities from the infinite self, Sree Narayana.
who is the lord of the earth." Sree Narayana is the husband of mother
Earth. He is her protector. Her nurtuer and nourisher. Her, earth may
stand for all that is gross -the entire maayaa-and Narayana is the
upon whom, all vaasanaas (sins) are liquidated. When the individuals,
surrendering in love to Him, acts and fulfils his duties, all his existing
vaasanaas are destroyed and no new ones are created -this is the very
root in the theory of karma Yoga in the Vedas. Through meditation upon the
self, all sins are dissolved and totally removed.
chakree saarngadhanvaa gadaadharah
who has the divine conch named "Paanchajanya." The word meaning is
this term pancha-janya is "that which is born of the five" (sense
organs), so it stands for the mind. Mind being the seat of ego, the
sastras declare that the conch in the divine hand of Sree Narayana is the
ego-factor (Ahamkaara-Tattva) in our personality.
lord's sword is called Nandaka. Therefore,this term indicates one who
holds and wields the Nandaka sword. The word Nanda-kam mean "that which
brings bliss." The Sastras sing that the divine sword in the sacred
hands of the lord hari represents the knowledge-Spiritual (Vidyaa-Tattva)
with which the seeker can destroy all his "ignorance" of the self in
Chakree -"one who
carries the discus called Sudarsana." The term Su-Darsana means "that
gives the auspicious vision." The sastras attribute to this
discus-Divine the representation of the human mind.
who aims his unerring bow called Saarnga." This bow of Narayana is
glorified in our texts as representing the Ego, as the 'apex' of all
the sense organs, Ahankaara-Tattva. In this concluding Stanza, the
instruments of Blessing in sree Narayana's hands are remembered with
reverence and devotion.
who holds his divine club (Mace) celebrated as Kaumodakee -which
generates and spreads beauty and joy." This Mace is described as
representing the intellect in man (Buddhi-Tattva).
traditional meaning is, of course, "One who has the 'wheel of the
chariot' as his weapon." This means the discuss which already has been
mentioned in this very Stanza as Chakree. But, there are others who would
like to interpret this term in other ways. In a glorification-Hymn or
devotional-Chant, repetition is no sin; in fact, it should be quite
who cannot be exasperated by anyone, by any act or acts, however
blasphemous they may be." One whose peace and calm cannot be stormed out
by any happening in his outer world; Ever-peaceful. The term suggests
Infinite patience, love and kindness towards man and his frailties.
who has all implements for all kinds of assault and fight." No enemy can
surprise Him. The 'conqueror of all.' One who has weapons to meet any
missile. However powerful.
gadhee sarnghee Sanghee Chakree ca nandaki |
NaarayaNo VishnurVasuDevOabhirakshathu ||
VasuDeVoabhirakshathu Om Nama: ithi |