In this FINAL PART of the Sri Vishnu Sahasranamam series, we will explore the meaning of the PhalaShruti (benefits) of chanting of Sri Vishnu Sahasranamam.
PhalaShruti 1
Bhishma Uvaca:
Iteedam Kirtaniyasya Keshavasya Mahatmanah |
NaamNaam Sahasram Divyaanaam Aseshena prakirtitam || (1)
Meaning: Bhishma says, ‘Thus, the thousand divine Namas of Bhagavan Keshava, the Supreme Being, Who is worthy of being praised, have been sung in their entirety’.
Sri Adi Sankara says ‘Iteedam iti anena Namasahasram Anyuna Anatiriktam iti Darshayati Divyanam Apraakritanaam naamnaam Sahasram Prakirtitam iti vadataa Prakarantarenapi Sankhyopapattir darshitaa – The term ‘iteedam’ clearly indicates that the thousand Namas are divine in nature and complete, neither short nor excess of thousand. Also the term ’Prakirtitam’ implies the the fulfilment of the thousand Namas at the end of the shloka.
Sri Sankara further says ‘Prakrame Kim Japan muchyate Jantuh’ iti Japa Shabda upaadaanaat Kirtayet iti anena api trividha Japo lakshyate; Uccha Upaamshu Maanasa Lakshanas trividhah Japah – Both Japa and Kirtana as a form of recitation is mentioned. The significance of this is that Sri Vishnu- Sahasranama can be performed in any of the three forms viz. chanting loudly, whisper to self or by mental contemplation’.
Sri Parasara Bhattar comments that the word ‘kirtaniyasya’ has been chosen to indicate that Bhagavan richly deserves the praise, and by using this word, Bhishma is impressing upon Yudhishtra to begin the recitation of the Namas right awaynstant. The choice of Keshava in this verse is intentional and signifies the all encompassing trinity (Supreme Being). ‘Ka’ means Brahma, ‘A’ means Vishnu and ‘Isa’ means Rudra; hence ‘Kesa’ denotes Trimurthi’s (the three embodiments) who are under His control.
The word ‘Divyanaam’ means ‘divine’ and applied to the Namas signifies that the Namas are worthy of being sung in this world as well as in Sri Vaikuntham. The word ‘Asheshena’ is used to denote that nothing that is significant or important has been left out by Bhishma in his communication to Yudhistra, and everything that needs to be known has been taught.
PhalaShruti 2
Ya Idam Shrunuyannityam Yashchapi Parikirtayet
Naashubham Praapnuyaat Kinchit Somutreha cha Maanavah ||2||
Sri Adi Sankara explains that nothing inauspicious or unwelcome will accrue to those in this world or the next, when one hears this daily or recites it. The word ‘Amutra’ meaning in the next world has a special significance pointed out by Sri Sankara ‘Paraloka Praaptasyaapi Yayaati Nahushaadivat Ashubhapraapti abhaavam Suchayitum Amutra ityuktam’ – Yayaati and Nahusha ended up suffering after reaching the higher world, because they committed sins even after reaching there. Such inauspicious instances will not happen to those who chant or listen to this divine Sahasranamam’.
Sri Parasara Bhattar comments that he, who according to his qualification and ability, hears it or meditates on it in his mind, will encounter nothing inauspicious in this world, or hereafter. Note that the benefit is attained by chanting, as well as by listening.
PhalaShruti 3
Vedantago Bramhanas Syaat Kshatriyo Vijayee Bhavet |
Vaishyo Dhanasamruddhas Syaat Shudrah Sukham Avapnuyat ||3||
The basic meaning is ‘The Brahmins will get knowledge. The Kshatriyas will get victory. The Vaishyas will get abundant wealth. The Shudras will get peace and happiness chanting these Namas’.
Sri Adi Sankara gives a very elaborate commentary on the meaning of this Shloka. He explains ‘Vedantanam Upanishadam artham Bramha gacchati Avagacchati iti Vedantagah – The one who understands or grasps the meaning of Vedanta or Upanishads is Vedantagah’.
He explains further with reference to the question ‘Kim Japan Muchyate Jantuh Janmasamsaara bandhanaat?’ from the prelude to Vishnu Sahasranamam ‘What sort of meditation helps us to get liberated from the bondage of earthly existence?’ It clearly shows that liberation is not achieved by any sort of action but only by knowledge, wisdom and enlightenment. This is emphasised by the phrase ‘Vedantago Bramhanas Syaat’. Sri Sankara further states ‘Karmanaam tu Antah karana Shuddhidvaarena Mokshahetutvam – Action is an effective tool for liberation by purifying the mind but is not sufficient by itself’.
He quotes a number of Shlokas to further this concept:
- Kashaayapaktih Karmaani Jnaanam tu Pramaa gatih
Kashaaye karmabhih Pakve Tato jnaanam Pravartate
Meaning: Action is able to bring the mind to a state of maturity but liberation is achieved only through Knowledge, after the ground is prepared by action.
- Nityam jnanam Samasadya Naro bandhaat pramuchyate – People get liberated after achieving the eternal knowledge.
- Dharmaat Sukham cha jnanam cha Jnanat Moksho Adhigamyate – Out of righteous conduct, wealth and knowledge emerge and out of knowledge one gets final liberation’.
- In the Bhagavad Gita (Chapter 5 Verse 11) Krishna says ‘Yoginah Karma kurvanti Sangam tyakvaa Atmashuddhaye’ – Yogis resort to action without attachment for purifying their minds.
- Bramha Puranam (129.7) says ‘Karmanaa badhyate Jantuh Vidyaya eva Vimuchyate Tasmaat karma na kurvanti Yatayah Paaradarshinah’ – Action leads to bondage, only knowledge to liberation, hence those who seek liberation refrain from desirous action.
- Garuda Puranam (1.237.6) says ‘Tapasaa Kalmasham Hanti Vidyayaa Amritam Ashnute; Jnaanam Utpadyate Pumsaam Kshayaat Paapasya Karmanah; Yathaadarshatalaprakhye Pashyati Aatmaanam Aatmani’ – One burns away the sins by penance but gains immortality through Knowledge; As the sin goes away Knowledge is generated and starts seeing the Self through the mirror of the self.
Sri Sankara gives further references from the Vedas and Upanishads. Brihadaranyaka Upanishad (4.4.22) says:
Tametam Vedaanuvachanena Bramhanaa vividishanti |
Yajnena daanena tapasa anashakena ||
Meaning: The Bramhins seek to know it through the study of the Vedas, sacrifices, charity and austerity consisting of dispassionate enjoyment of sense-objects.
Veda says the following:
- By performing any homam including the Darvihomam, only the mind is cleansed ‘Yena Kena Yajetaapi vaa Darvihomena anupahatamana eva bhavati’.
- Liberation is achieved only by Knowledge – ‘Jnaanat eva moksho bhavati’.
- Only from Knowledge Liberation and freedom from ties are possible – ‘Jnaadeva tu kaivalyam Praapyate tena muchyate’.
- One who knows the Bramhan attains the highest – ‘Bramhavidyapnoti Param’.
- One who knows the Self is free from misery – ‘Tarati Shokam Aatmavit’.
- If you know the Bramhan you become the Bramhan – ‘Bramha veda Bramhaiva Bhavati’.
- To know the Bramhan you have to become the Bramhan – ‘Bramhaiva San Bramhaapyeti’.
- Knowing him you conquer death and there is no other way for salvation – ‘Tameva Viditvaa atimrityum eti Naanyah Panthaa Vidyate Ayanaaya’.
- One who knows the joy of the Bramhan fears nothing – ‘Anandam Bramhano vidvaan na bibheti kutashchana’.
- If within the human birth, if one attains that knowledge it is great, otherwise it is a great loss – ‘Iha chet Avedeet atha satyam asti na chet ihaavedeen mahatee Vinashtih’.
- Just as it is never possible to roll up the akasa (sky) as a piece of leather (like a Saree) so it is utterly impossible to put an end to miseries of the world without the knowledge of the Lord – ‘Yadaa charmavat Aakaasham Veshtayishyanti Maanavaah; Tadaa Devam Avijnaaya Duhkhasayaanto Bhavishyati’.
- You cannot attain immortality by actions, by progeny or by wealth; You can only do it by renunciation of everything – ‘Na Karmanaa na prajayaa dhanena Tyaagaa Naike Amrutatvam Aanashuh’.
- This state of perfection, which is attained by the real sanyasis, is situated far beyond this world, and is difficult to reach for the ordinary man – ‘Vedaanta Vijnaana Sunishchitaarthaah Sanyaasayogaat Yatayash Shuddhasatvaah; Te Bramhaloke Tu Paraantakaale Paraamrutaah Parimuchyanti Sarve’.
Those Sanyasis, who after realising the actual import of the Vedas, having given up their personal sense enjoyment to be in the service of the Lord, and being completely free from the influence of the material world, will attain liberation from the material world at the end of their lives’.
Sri Parasara Bhattar declares the benefits attained by people of the four varnas, when they chant the Sahasranamam even without necessarily seeking any specific benefit, or following any special discipline etc.
PhalaShruti 4
Dharmaarthi Praapnuyaat Dharmam Arthaarthi Chartham Aapnuyaat |
Kaamaan Avaapnuyaat Kaami Prajaarthi Chaapnuyaat Prajaah ||4||
Meaning: The one who desires righteousness (Dharma), will be blessed with that; the one who desires worldly riches will be blessed with wealth; the one who wishes for the pleasures of life, will be bestowed with all pleasures; the one who desires progeny will be blessed with children.
PhalaShruti 5
Bhaktimaan Yah sadotthaaya Shucih tad-gata-manasah |
Sahasram Vasudevasya Naamnaam Etat prakeertayet ||5||
Meaning: He (the reciter of the 1000 Namas of the Lord) who is suffering from any disease will be rid of it. He who is in bondage will be liberated. He who is affected by fear will overcome it, and he who is in difficulties will be free of it.
The devotee, pure of mind and persevering with fully focussed attentive meditation should recite these one thousand Namas of Lord Vasudeva’
Sri Parasara Bhattar’s words are – ‘Atha niyama visheshavat japa rupa sankirtane bhaktasya sarva samriddhim Aha’ – One who recites these as Japa or kirtana will attain all kinds of benefits.
Sri Radhakrishna Shastri explains that the stated benefis accrue to those who have single-minded devotion to Vasudeva, meditates on Him constantly, is pure in thought, word and deed, and chants the thousand Namas of Vasudeva as laid down in this Shloka.
- Bhaktimaan – A devotee. Specifically, it refers to the devotee of Vasudeva (Vasudevasya Naamnaam) with single-minded devotion.
- Sada utthaaya – always getting up early in the morning.
- Shucih – The purity referred to is both external and internal. The external purity involves taking a bath etc. The other aspects of purification involved here are the strict observance of nitya karmas as laid down in the Shastras for the devotee, the Varna Ashrama dharmas. Our Acharyas emphasise that any activity undertaken without observing the nitya karmas will end up as a wasted effort.
- tad-gata-manasah – The mind of the devotee should be concentrated on Bhagavan Vasudeva.
- Prakirtayet – kirtana specifically refers to chanting, recitation. The specific benefits that such a devotee will attain are specified in the next three Shlokas.
PhalaShruti 6
Yashah Praapnoti Vipulam yaati Praadhaanyameva cha |
Acalaam Shriyam Aapnoti Shreyah Prapnotyanuttamam ||6||
Meaning: He (the reciter of the 1000 Namas of the Lord) becomes endowed with great reputation and becomes the foremost among his kith and kin. He acquires undiminishing wealth in this world, and he also gets unexcelled prosperity in the next (namely, salvation).
Sri Parasara Bhattar has given his interpretation for the above Shlokas in two short sentences:
- anuttamam Shreyah meaning Mukti
- anye abhyudaya visheshaah meaning Salvation as all the other fruits mentioned are fruits of success in this world
Thus, for instance, being rid of fear in this world can be understood as the full confidence that Bhagavan will definitely redeem us from the ocean of Samsara at the end of this birth.
PhalaShruti 7
Na Bhayam Kvachit Aapnoti Viryam Tejashcha Vindati |
Bhavatyarogo Dyutimaan Balarupagunanvitah ||7||
Meaning: There is no fear for him (the reciter of the 1000 Namas of the Lord) from any quarters. He acquires valour and power. He is endowed with good health and always shines. He is bestowed endowed with strength, a healthy body, and noble qualities’.
PhalaShruti 8
Rogaarto Muchyate Rogaat Baddho Muchyeta Bandhanaat |
Bhayaan Muchyeta Bheetastu Muchyetaapanna Aapadah ||8||
Meaning: He, who recites these 1000 Namas of the Lord, who is suffering from any disease will get over it. He who is in bondage will be relieved of it. He who is affected by fear will become free from it, and he who is in difficulties will become rid of them.
- Rogarto mucyate rogaat – the devotee will be rid of the greatest of diseases, namely attachment to the worldly and materialistic objects of this life, and, above all, the attachment to this body and to all the things associated with the body;
- Bhayaan mucyeta bhItah – the devotee will be rid of the greatest of all fears – the fear of repeated births, the fear of Samsara;
- Yashah praapnoti – the devotee will be known for his single-minded devotion to Vasudeva, as his greatest accomplishment;
- Dyutimaan, tejashca vindati – the tejas of such a devotee will be self-revealing, as we can feel in the presence of our Acharyas.
PhalaShruti 9
Durgaanyatitaratyaashu Purushah Purushottamam |
Stuvan Naamasahasrena Nityam Bhaktisamanvitah ||9||
Meaning: The one who, with devotion, praises the Supreme Being (Purushottaman) reciting His thousand Namas daily, surmounts all difficulties very easily.
PhalaShruti 10
Vasudevaashrayo Martyo Vasudeva parayanah |
Sarva papa vishuddha atma Yaati Bramha Sanaatanam ||10||
Meaning: Any one, who has taken refuge of Vasudeva with the thought that Vasudeva is the highest goal to be reached, becomes cleansed of all sins and his mind becomes pure. He finally attains the eternal abode of Brahma.
PhalaShruti 11
Na Vasudeva Bhaktaanaam Ashubham Vidyate Kvachit |
Janma Mrityu Jaraa Vyaadhi Bhayam Naivo pajaayate ||11||
Meaning: The devotees of Vasudeva need not worry of any inauspicious occurrence anytime. They will not have any fear from transitions like birth, death, old age and disease.
PhalaShruti 12
Imam Stavam Adheeyaanah Shraddha bhakti Samanvitah |
Yujyeta atma Sukhah Shanti Shri Dhriti Smriti Kirtibhih ||12||
Meaning: The one who recites this with faith and devotion will attain peace of mind, forbearance, wealth, courage, strong memory and great fame.
Sri Adi Sankara says ‘Shraddha AstikyaBuddhih; Bhaktir Bhajanam Taatparyam; Aatmanah Sukham Aatmasukham; Tena cha Kshaantyaadibhishcha Yujyate – Shraddha means faith in the Lord; Bhakti means dedication and devotion to the Lord; Atmasukham means comfort within oneself; from these qualities one gets forbearance etc. automatically.
Sri Parasara Bhattar comments – niyamavato bhaktasya anushanginim abhyudaya siddhim Aha – For the devotee who recites the Namas in accordance with the scriptural injunctions, there is attainment of prosperity of all kinds that come as a matter of course.
He explains the term Shraddha as sa-gaurava tvara – Eagerness associated with respect. He also comments that bhakti is a result of highly meritorious acts – bhagavati bhaktih mahatah su-kritasya phalam. Thus a true devotee should chant the shlokas with sincere devotion and interest, and should accompany the chanting with other meritorious acts as a way of life. Sri Bhattar further adds that ‘Govinda bhaktyabhyadhikam Sreyashca anyat na vidyate’ – There is no act superior to unflinching devotion to Lord Govinda.
Sri V.V. Ramanujam has used the term anusandhanam (which means inquiry, investigation, scrutiny etc.), in the context of this Shloka. Thus, the difference between the two, is that the first discusses the benefits attained by the Bhakta who chants the Shloka, while the second is about the benefits attained by the Bhakta who delves deep into the meanings etc.
PhalaShruti 13
Na Krodho Na Cha Maatsaryam Na Lobho Naashubhaa Matih |
Bhavanti Kritapunyaanaam Bhaktaanaam Purushottame ||13||
Meaning: In the case of the devotees of the great Lord, who have acquired lot of good deeds (in order to be devotees), their mind is completely free from anger, jealousy, greed and evil thoughts.
Sri Adi Sankara gives the comment ‘Na Krodho, Na Lobho, Naashubhaa Matih iti ChakaaraanubandhaRahitena Nakaarena Samastam Padatrayam Krodhodayo Na Bhavanti Maatsaryam cha na Bhavati iti Arthah – In this phrase there is no ‘cha’ attached to Krodhah, Lobhah and Ashubhaa Matih but ‘cha’ is only added to Maatsarya implying that not only anger, lust and evil thoughts are absent in the devotees, but also jealousy is absent’. Since other three generally coexist with jealousy, the absence of jealousy is purely incidental to the absence of the other three and hence the use of ‘cha’ or ‘also’ for jealousy.
Sri Parasara Bhattar comments that as a matter of natural course, these defects by themselves keep away from the devotees of Lord Vasudeva.
PhalaShruti 14
Dvauh sa Chandraarka Nakshatram Kham Disho BhurMahodadhih |
Vasudevasya Viryena Vidhrutaani Mahaatmanah ||14||
Meaning: The firmament with the Sky, the Sun, the Moon and the stars embedded in it, all the directions, the Earth and the Ocean – all these are held together in place by the power of the great Bhagavan Sri Vasudeva.
Sri Parasara Bhattar says that there is nothing to doubt about the power and greatness of Bhagavan Sri MahaVishnu, as described in the current Shloka and the next few Shlokas.
PhalaShruti 15
SasuraasuraGandharvam Sa yakshoragaRaakshasam |
Jagadvashe Vartatedam Krishnasya Sacharaacharam ||15||
Meaning: This entire world, with all its movable and immovable objects (including the Devas, the Asuras, the Gandharvas, the Yakshas, the Snakes and the Demons), is fully under the total control of Lord Krishna.
PhalaShruti 16
Indriyani Mano Buddhih Satvam Tejo Balam Dhritih |
Vasudeva atmakaanyaahuh Kshetram Kshetrajna Eva Cha ||16||
Meaning: The scriptures declare that the sense-organs, mind, intellect, the quality of sattva, shine, strength, firmness, as well as the body and the Individual soul, all of them have Vasudeva as their Atma or Inner Soul.
Sri Parasara Bhattar comments that this state of all things being under the control of Vasudeva is explained as the body-soul relationship between all objects and Bhagavan. This relationship between the individual soul and the Supreme Soul as one of body-soul relationship is a key aspect of the Vishishta Advaita philosophy.
PhalaShruti 17
Sarvaagamaanaam Aachaarah Prathamam Parikalpate |
AachaaraPrabhavo Dharmah Dharmasya Prabhurachyutah ||17||
Meaning: All the scriptures declare proper conduct as the first priority in one’s life. Dharma or righteousness springs from right conduct and Achyuta is the foremost upholder of Dharma.
Sri Adi Sankara comments ‘Sarvaagamaanaam Aaacharah-iti anena Avaantara vaakyena Sarva dharmanaam Acharavatah eva Adhikaarah iti Darshayati – By this categorical statement Vyasa makes it very clear that right conduct lies at the root of all Dharma. In other words right conduct is the crystallised outcome of Dharma. Right conduct is the foremost discipline to be observed as noted in all the scriptures.
PhalaShruti 18
Rishayah Pitaro Devaah Mahabhutani Dhaatavah |
Jangamajangamam Chedam JaganNarayanodbhavam ||18||
Meaning: All the Sages, the departed ancestors, the Devas, the great elements, their effects, the moving and the non-moving objects that comprise the Universe, all have their origin in Narayana.
Sri Parasara Bhattar notes that anything and anyone that is under the influence and control of Dharma has Bhagavan as their origin: dharmanubandhinAmapi tad udbhavatvam Aha.
PhalaShruti 19
Yogo Jnanam Tatha Sankhyam Vidyahs Shilpaadi Karma Ca |
Vedas Shastraani Vijnaanam Etat Sarvam Janardanaat ||19||
Meaning: The science of Yoga, Sankhya, all branches of knowledge, the arts such as sculpture, all Vedas, all scriptures and all sciences were all brought to light by the grace of Lord Janardana.
PhalaShruti 20
Eko Vishnur Mahadbhutam PrithagBhutaanyanekashah |
Tri Lokaan Vyapya Bhutatma Bhungte Vishvabhugavyayah ||20||
Meaning: Sri MahaVishnu is One and has an Immense form, yet he divides Himself and exists in all beings in many different ways. He pervades the three worlds and rules over all of them. He enjoys them and consumes them. He himself has no death or decay.
Sri Parasara Bhattar provides a word-by-word meanings and interpretation:
- Ekah – svayam ekah san – Being the Supreme Deity above all else;
- Vyapya – tesham niyama Seshitva Adibhih Atma bhavan – By pervading, by being the Inner Soul of, Controller of, and Master of all beings
- Anekashah prithak bhutani – asa’nkhyeyataya rupa-prakara- parinamaprayojana bhedena prithak ca sthitani mahanti bhutani – The great Elements that are of countless forms, manners, mutations, and utility which are distinct and different from one another.
- Trin lokaan ca – Baddha mukta nityan cetanan – And of the three worlds of souls, namely, the bound souls, Released souls, and Eternal angels.
- Vishva-bhuk – Sarvatha paripalakah – And by being the Sole Protector of everything in all the Worlds.
- Tathapi – Even so,
- Avyayah – tad-doshaih aparamrshtah, punashca para vibhutya – being untouched by the faults of any of the souls of whose He is the antaryami.
- Mahad-bhutam – ava’ng-manasa gocarashca bhavan – His greatness is beyond description, either through words or imagination of the mind, etc.
- Bhunkte – Leela bhoga rasam anubhavati – And He enjoys the pleasure of Divine Sport and Divine Bliss.
PhalaShruti 21
Imam Stavam Bhagavato Vishnor Vyasena Kirtitam |
Pathedya Icchet Purushah Shreyah Praaptum Sukhaani Ca ||21||
Meaning: Any person, who wishes to obtain supreme bliss as well as the pleasures of the world, should read this hymn of Bhagavan Vishnu composed by the great Sage Vyasa.
Sri Adi Sankara comments ‘Imam stavam ityaadina Sahasra Shakhajnena Sarvajnena Bhagavata Krishnadvaipayanena Saakshat Narayanena Kritamiti Sarvaireva Arthibhih Saadaram Pathitavyam Sarvaphalasiddhaye iti Darshayati – By the verse beginning with ‘imam stavam’, Bhishma indicates that this hymn is composed by the revered Sage Krishna Dvaipayana (Vyasa), the knower of all things, the knower of the thousand branches of Veda, who is Narayana Himself, and hence this hymn is to be recited by all with faith, in order to achieve all their wants. This shows the greatness of Sahasranamam both in terms of the greatness of the composer and the greatness of the subject.
Sri Parasara Bhattar comments thus: ‘This Shloka sings the praise of Lord Vishnu, One possessed of unlimited greatness. The one who praises him is none other than Sage Veda Vyasa, who has drunk this greatness in full, and who has no dearth of words to describe that greatness. This gem of a hymn has the greatness of the One who is praised as well as the one who is praising Him. This world which is filled with destitution, is eminently deserving to benefit from the chanting of this Hymn, which is capable of redeeming this world from its penury. Thus, everything is perfect about this hymn, the person who is sung, the person who sings, and the beneficiary who is qualified to benefit by singing His praise. Therefore, any person desirous of Supreme Bliss or material pleasures, whoever he may be, can resort to it’.
Sri Parasara Bhattar in giving his summary above are: ‘Stava ratnam’ to describe Sri Vishnu Sahasranama Stotram, ‘maha daridriyam idam jagat’ to describe the deplorable state of this world which is straying from Dharma, ‘nirvishankah sevatam’ — the benefits will be attained without any doubt. The Shloka itself declares that both Shreyas (denoting Moksham), and the lesser pleasures (sukhani ca) are attained by the chanting of this Hymn.
PhalaShruti 22
Vishveshvaram Ajam Devam Jagatah Prabhum Avyayam |
Bhajanti Ye Pushkaraaksham Na Te Yaanti Paraabhavam ||22||
Na Te Yaanti Paraabhavam Om Nama Iti ||
Meaning: Bhagavan with Lotus-eyes is the Unborn Supreme Deity, the Ruler of the Universe, as well as the Controller of the Universe. Those who sing His praise will never meet with setback or discomfiture of any kind.
Sri Adi Sankara comments ‘Vishveshvaram Ityaadinaa Vishveshvara Upaasanaat eva Stotaarah Te Dhanyaah Kritaarthaah Kritakrityaa iti Darshayati – This Shloka beginning with Vishveshvaram shows that only by worshiping the Lord of the Universe namely Lord Vishnu, one’s desires are fulfilled and he becomes one who has accomplished everything that is required in one’s life’. In support, he quotes the following two verses from the Garuda Puranam:
Pramaadaat Kurvataam Karma Prachyavetaadhvareshu yat |
Smaranaadeva Tadvishnoh Sampoornam Syaaditi Shrutih ||
Meaning: Any mistake made in rites and sacrifices by carelessness are made good just by meditating on Lord Vishnu.
Sri Sankara further says, ‘Adarena Yatha Stouti Dhanavantam Dhanecchayaa Tathaa chet vishvakartaaram Ko na muchyeta bandhanaat – Just like a man wanting money respectfully pays homage to a rich person, any one who worships Bhagavan will not fail to attain liberation or Moksha’.
Sage Vyasa concludes the Hymn with the oath repeated twice – ‘na te yanti parabhavam, na te yanti parabhavam’ – Never do they meet with any disrespect. Never do they meet with any disrespect.
Sri Parasara Bhattar concludes with the following:
Asmakam atra ca paratranca sarva duhkham
UnmIlya sampadam ashesha vidham vidhaya |
Sri Rangaraja mahishi sa ca Vaishnavanam
Sangaat sukham saha jayena sada kriyaastaam ||
Meaning: May Sri Rangaraja, along with His Consort Sri Ranganayaki, root out all the distress here and hereafter, confer wealth of all kinds on us, and always bless us with happiness, victory and the company of the devoted Sri Vaishnavas.
PhalaShruti 23
Arjuna Uvaca:
Padmapatra Vishalaksha Padmanabha Surottama |
Bhaktanaam Anuraktanam Trata Bhava Janardana ||23||
Meaning: Arjuna said ‘Lord Vishnu! Your eyes are large like the lotus leaf. You have a lotus situated in your navel. You are the greatest among the Devas. Please protect your ardent devotees who are deeply engaged in your worship’. While saying this, Arjuna is speaking not just for himself but for all the devotees of the Lord.
PhalaShruti 24
Sri Bhagavan Uvaca:
Yo mam namasahasrena Stotum Icchati Pandava |
Soham Ekena Shlokena Stuta Eva Na Samshayah ||24||
Stuta Eva Na Samshaya Om Nama Iti
Meaning: Bhagavan said ‘Arjuna, when someone has the desire to worship me by reciting my thousand Namas, I consider myself worshiped even when he recites the first Shloka, there is no doubt about this.
Sometimes it so happens that the devotee has the sincere wish to recite the Sahasranamam but he is unable to proceed beyond a few shlokas due to some practical constraints. Bhagavan assures the devotee that it is not the quantity but the intent that matters. Even with one shloka, he considers Himself fully worshipped if it is recited with faith and devotion. The phrase ‘Stuta Eva Na Samshayah’ is repeated at the end for greater emphasis.
PhalaShruti 25
Vyasa Uvaca:
Vaasanad Vasudevasya Vasitam Bhuvanatrayam |
Sarvabhuta Nivaasosi Vasudeva Namostu te ||25||
Shree Vaasudeva Namostuta Om Nama iti
Meaning: Sage Vyasa said ‘The three worlds have become habitable only because Bhagavan Vasudeva is present there. Salutations to Vasudeva, who is the abode for all beings’. The phrase ‘Sri Vasudeva Namostuta Om Nama Iti’ is repeated at the end for greater emphasis.
PhalaShruti 26
Parvati Uvaca:
Kenopayena Laghuna Vishnor Nama Sahasrakam |
Pathyate Panditair Nityam Shrotum Icchaamyaham Prabho ||26||
Meaning: Goddess Parvati asked Lord Shiva, ‘O’ Lord, is there any simple and quick method by which learned people are able to recite every day the thousand Namas of Lord Vishnu? If so, I want to hear about it.
It is said that Shiva is an ardent devotee of Vishnu and hence Parvati has chosen the right person to ask about the recitation of Sri Vishnu Sahasranamam.
PhalaShruti 27
Ishvara Uvaca:
Sri Rama Rama Rameti Rame Raame Manorame |
Sahasranama Tat tulyam Rama Nama Varanane ||27||
Rama Nama Varanana Om Nama iti
Meaning: Lord Shiva replied, ‘O’ beautiful lady, I derive pleasure by always chanting the Rama Nama repeatedly and uttering the Rama Nama even once is equivalent to reciting all the thousand Namas’.
So the simple way to recite the thousand Namas of the Lord is to recite the Rama Nama.
There is another Shloka which says ‘Maanasam Vaachikam Paapam Karmanaa samupaarjitam Sri Rama Smaranena Eva Vyapohati Na Samshayah – Any sin which one might have committed either in thought, or in speech or by action is annulled by simply meditating on the Rama Nama’. The phrase ‘Rama Nama Varanana Om Nama iti’ is for further emphasis.
PhalaShruti 28
Bramha Uvaca:
Namostvanantaaya Sahasramurtaye
Sahasra PadakshiShirorubahave
Sahasranamne Purushaaya Shaashvate
Sahasrakoti Yugadhaarine Namah ||28||
Sahasrakoti Yugadhaarine Nama Om Nama iti
Meaning: This is a prayer from Bramha to Lord Vishnu. Salutations to the endless and immortal One, who has thousands of forms, thousands of feet, thousands of eyes and thousands of arms. Salutations to Him who has thousands of Namas, who is the soul in all beings and who is permanent. Salutations to Him who keeps creating billions of Yugas or time cycles.’
The phrase ‘Sahasrakoti Yugadharine Nama Om’ is recited again for emphasis.
PhalaShruti 29
Sanjaya Uvaca:
Yatra Yogeshvarah Krishno Yatra Paartho Dhanurdharah |
Tatra Shreer Vijayo Vishnuh Dhruvaa Neetir Matir Mama ||29||
This is a Shloka from the Bhagavad Gita (Chapter 18 Verse 78). This was the statement of Sanjaya to Dhridharashtra at the conclusion of the dialogue between Arjuna and Krishna. This means ‘Where there is Krishna, the Lord of Yogas, and where there is Arjuna, wielder of the bow, there is fortune, victory, prosperity and infallible morality, in my opinion’.
Sanjaya’s final statement in the Gita can be viewed from three standpoints.
- Taken literally, we can see that Sanjaya wanted to very subtly inform Dhridharashtra that the Pandava army would be victorious, and that his sons, the Kauravas, would be vanquished. This was bound to happen because the world’s foremost warrior, Arjuna, and Shri Krishna, the Lord of all Yogas, were on the opposing side of the Kauravas.
- From the standpoint of our duty, we can interpret this Shloka as follows. Regardless of how much time and effort we put into any action, we cannot be assured of success as it depends on a multitude of factors. But it boils down to two things – Own effort and God’s grace. If either aspect is missing, our actions will not be successful. Own effort alone cannot guarantee result, neither can waiting for God’s grace or prasada without any effort from the part of the individual.
- From the absolute standpoint, liberation from bondage, realisation of our true self is not possible purely through self effort. We need to perform our duty selflessly, in a spirit of service to the Lord, without any other selfish object as our goal. Selfless devoted service to God, combined with Lord’s grace, will result in progress and success in the spiritual journey. Without God’s grace, it is not possible.
PhalaShruti 30 and 31
Sri Bhagavan Uvaca:
Ananyas Chintayanto Mam Ye Janaah Paryupasate |
Tesham Nityaabhiyuktanam Yogakshemam Vahamyaham ||30||
Paritranaya Sadhunaam Vinashaya cha Dushkritam |
Dharma Samsthaapanaarthaaya Sambhavami Yuge Yuge ||31||
Meaning: The first Shloka is from the Bhagavad Gita (Chapter 9 Verse 22). This means ‘For those who are constantly engaged in my worship with single minded focus, I carry the what they lack and preserve what they have’.
The implication is that if we devote ourselves wholeheartedly in the pursuit of the Lord, we need not spend any time incessantly worrying about our needs. As long as we perform our duties efficiently and in a spirit of service to the Lord, we will be taken care of. The Lord will not just carry our burden of needs, he will also carry all of our worries as well.
Our entire life comprises two major activities: acquisition and preservation. The early part of our life goes in acquisition of knowledge, wealth, family, position and title. This is denoted by the word ‘Yoga’. The later part of our life is devoted to preservation of what we have acquired. This is ‘kshema’ and the Lord takes care of both these needs if we surrender to Him completely.
The second Shloka is from the Bhagavad Gita Chapter 4 Verse 8. This means ‘In order to protect the virtuous and the destruction of evil, as well as to re-establish Dharma, I reincarnate myself millennium after millennium’.
This implies that God descends into the world in various forms again and again to establish Dharma. Whenever the evil takes the upper hand and the virtuous people suffer Bhagavan appears and restores Dharma by destroying the evil doers and protect the virtuous.
PhalaShruti 32
Aartaah Vishannah Shithilaashcha Bhitah
Ghoreshu Cha Vyadhishu Vartamanah
Sankeertya Narayana Shabda Matram
VimuktaDuhkhah Sukhino Bhavantu ||32||
Meaning: This is another summary of the benefits of reciting the Narayana Nama. This means ‘Anyone who is downtrodden, depressed, devastated, fearful or suffering from a dreaded disease will get relief and happiness just by reciting the Nama of Sriman Narayana’.
We should appreciate that there is no instant magic cure for diseases but reciting the Namas of Sriman Narayana grants one immediate peace of mind and composure.
Sri Adi Sankara concludes his commentary on Vishnu Sahasranama with the following verse of his own:
Sahasranama Sambandhi Vyaakhyaa Sarvamukhavaha
Shruti Smriti Nyaaya mula Rachita Hari-padayoh ||
Meaning: This commentary of Vishnu Sahasranamam which brings happiness to all, and which was written consistent with the Shruti, Smriti and Logic is offered at the Lotus feet of Hari’.
Sri Parasara Bhattar’s explains:
Evam svabhavata eva samasta-dvandva- pratidvandvi – sakala Kalyana Gunakaram,
Prapanna parijatam, pundarikaksham, lakshmi-patim,
Bhagavantam bhajamananam sa eva sarvasvam iti, tad-sampado vacam agocarah |
Kutah Samsarika- paribhava-prasangah iti paryaptayati – visveshvaram iti ||
Meaning: Bhagavan Narayana, the Consort of LakshmI and the Lotus-eyed Lord, is by nature opposed to all kinds of unwelcome things, and is full of all auspicious qualities. He is like the celestial Parijata tree for those who have taken refuge in Him. They consider that He alone is their wealth. Therefore the riches and well being of these people are beyond words. This being the case, there is no occasion for them to suffer dishonour or disgrace.”
I would like to conclude this commentary with Sri Thirumangai Azhwar’s Periya Thirumozhi Pasuram (1.1.9):
குலம்தரும் செல்வம் தந்திடும் அடியார் படுதுயராயினவெல்லம்,
நிலந்தரஞ்செய்யும் நீள்விசும்பருளும் அருளொடுபெருநிலமளிக்கும்,
வலந்தரும்மற்றுந்தந்திடும் பெற்ற தாயினு மாயினசெய்யும்,
நலந்தருஞ்சொல்லை நான் கண்டுகொண்டேன் நாராயணாவென்னும்நாமம்.
Meaning: It gives a good life of land, wealth and prosperity, good family. It rages to the ground all travails facing the devotees’. It grants liberation (Moksha) and benign grace. It gives a man strength, and all that there is, with love that exceeds that of a mother’s. It gives pure goodness, I know that Good bestowing Mantra – Narayana is that Nama that bestows all Grace!
The final Shloka as a dedication to the Lord, which is common to all Pujas and prayers:
कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेः स्वभावात् ।
करोमि यद्यद् सकलं परस्मै नारायणायेति समर्पयामि ॥
Kaayena Vachaa Mana-Sendriyair Va Budhyaatmana Va Prakruteh Swabhaavaat |
Karomi Yadyad Sakalam Parasmai Narayana Yeti Samarpayaami ||
Meaning: Whatever I do with my body, speech, mind or with other senses of my body, or with my intellect and soul or with my innate natural tendencies, I offer (dedicate) everything to Lord Narayana.
Sarvam Sri Krishnarpanam Astu – Dedicated in all humility to Lord Sri Krishna _/\_
OM NAMO NARAYANAAYA
HARI OM TAT SAT
This Vishnu Sahasranamam series is authored with the help of my friend Shri Balaji.
The root word is ‘bhri’ meaning ‘to hold or support’. Based on this Sri Adi Sankara interprets this Nama as ‘Yajnam bibharti pati iti va Yajnabhrit – He bears the full brunt of the responsibility for taking the Yajna to its successful completion, hence He is called Yajnabhrit’. When the success of a Yajna is threatened, Bhagavan lends a supporting hand and ensures its completion.
The word ‘Krit’ means ‘to do or to create’. It can also take the form ‘Krintati’ when it means ‘to destroy’. On this basis, Sri Adi Sankara gives two interpretations. The first of his interpretation is ‘Jagat Aadou Yajnam Karoti Yajnakrit – At the time of creating the world, He also created the process of Yajna, hence He is called Yajnakrit, the Creator of Yajna’. Yajnakrit can also be interpreted as the performer of Yajna. In fact, the very creation of the world is an act of Yajna by Bhagavan.
He is Yajna personified and He is also its most important component. Based on this, Sri Adi Sankara gives the interpretation as ‘Yajnanam Tatsamaradhanatmanam Sheshee iti Yajni – He makes the Yajnas, which are performed as worship to Him, complete and meaningful, hence He is called Yajni, the core of Yajna’. As the scriptures proclaim ‘Yajno vai Vishnuh – Vishnu is the essence of Yajna and Yajni is the essence of Yajna. The two are one and the same. Yajna is just a manifestation of Bhagavan and therefore He is named Yajni, the Lord and recipient of every Yajna.
The root word for this Nama is ’bhuj’ which means ‘to enjoy’. The root word used is ‘bhuj – palanam abhyavaharayoh’ means ‘to protect, to eat, to consume, to enjoy’. Thus, both the meanings (He as the Enjoyer, and He as the Protector) are given.
Meanwhile Goddess Saraswati refused to join as she was still angry with Brahma from a previous episode. Brahma decides to carry on with the Yajna by asking Savitri to join and continues with his Yajna. As Saraswati learns of this, she is filled with further rage and she takes the form of the Vegavati river near Kancheepuram and surges towards the Yaagashaala to disrupt the Yajna.
The word ‘Anta’ means the finish or the successful conclusion. Based on this, Sri Adi Sankara offers two interpretations, the first of which is ‘Yajnasya Antam Phalapraaptim Kurvan Yajnaantakrit – He brings about the conclusion of the Yajna by bestowing the desired fruit or the object of the Yajna, hence He is called Yajnaantakrit, the one concludes the Yajna fruitfully.’
The word ‘Guhyam’ means something ‘hidden or a secret’. Sri Adi Sankara interprets this to mean ‘Yajnanam Guhyam Jnana Yajnah, Phala abhisandhirahito va Yajnah; Tadabhedopacharat Bramha Yajnaguhyam – A Yajna performed for spreading Knowledge is the rarest or secret Yajna and so is the Yajna performed without any expectation of reward; Bramhan or Bhagavan is identified with these Yajnas and so He is called Yajnaguhyam, the hidden underlying spirit of the noblest of Yajnas’.
Sri Adi Sankara interprets this Nama in two ways, the first is ‘Adyate Bhootaih Annam – He is eaten by all beings in His form as food, hence He is called Annam, the one who manifests Himself as food to sustain life’. Sri Sankara’s second interpretation is ‘Atti cha Bhutaan iti Annam- He eats all beings when the time comes (Pralaya), hence He is called Annam, the consumer of all beings at the appropriate time’. Bhagavan is thus the prime mover in the Universal food cycle that rules our lives.
Sri Adi Sankara interprets this as ‘Annam atti iti Annaadah – He devours food, hence He is called Annaadah, the consumer of food’. At the time of dissolution of the Universe all objects are taken out of existence or consumed by Bhagavan and in that sense, He is the great consumer of food or Annaadah.
‘Ananta’ means ‘endless’ and ‘rupa’ means ‘form’. Based on this, Sri Adi Sankara interprets this Nama as ‘Anantaani rupani Asya Vishva Prapancha rupena Sthitasya asya iti Anantarupah – He has infinite forms and He manifests Himself in every aspect of the Universe, hence He is called Anantarupah, One with Infinite number of Forms’.
‘Ananta’ means ‘endless’ and ‘Shree’ stands for ‘Aishwaryam and Power’. Sri Adi Sankara interprets this Nama to mean ‘Ananta Aparimita Shreeh Para Shaktih asya iti Anantashreeh – He has unlimited and infinite power and hence He is called Anantashreeh, one with unbounded capacity’.
‘Manyu’ means ‘anger’ and ‘Jita’ means ‘one who has conquered or gained control over it’. Based on this, Sri Adi Sankara interprets this as ‘Manyuh Krodho Jito yena sah Jitamanyuh – He has conquered His anger and hence He is called Jitamanyuh’. Despite strong provocation, Bhagavan maintains His poise and tranquility, and is known for His Shantaakaaram i.e. calm temperament. Anger arises only out of unfulfilled desire and as Bhagavan has no desire, there is no premise for anger at all. Even when He punishes the evil doers, it is not out of anger but out of compassion. Therefore, He is rightly called Jitamanyuh, One Who is totally free from anger at all times.
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The word ‘Bhaya’ means ‘fear’ and ‘Apahah’ refers to ‘one who removes it’. Using this, Sri Adi Sankara interprets this Nama as ‘Bhayam Samsarajam Pumsaam Apaghnan Bhayaapahah – He removes the fear arising out of Samsara or the repeated cycle of births and deaths in the mind of His devotees and hence He is called Bhayaapahah, the dispeller of the fear of repeated worldly life’. In Shloka 89 we saw another version of the same Nama as ‘BhayaNaashanah’ meaning the remover of fear from the minds of those who follow the path of Dharma.
This Nama has several meanings:
The demon Aghasura was the younger brother of Putana and Bakasura. He assumed the form of a great python, expanded to the length of eight miles and grew as high as a mountain. He lay on the road with his mouth wide open, and Krishna’s friends playfully entered into the demon being curious about the giant form that looked like a cave, and feeling confident in Krishna’s protection. 
The basic meaning of Gabheera is ‘deep and unfathomable’. On this basis, Sri Adi Sankara interprets this as Atma svarupam chittam va gabheeram paricchettum ashakyam asya iti Gabheeratma – His mind and form are deep and unfathomable that is beyond comprehension, hence He is called Gabheeratma – a complex personality’. Our mind and sense organs are finite and cannot comprehend Bhagavan’s full form and intellect which are Infinite, hence He is rightly called Gabheeratma, the incomprehensible one.
The basic root word is ‘Aadesh’ meaning ‘to command or to order’. On this basis, Sri Adi Sankara’s interpretation is ‘Vividhaam Ajnaam Shakraadeenaam Kurvan Vyaadishah – He gives various orders to the various Gods like Indra, Brahma etc., hence He is called Vyaadishah, the command-issuer’. The Universe behaves in an orderly manner obeying the laws of nature very faithfully. The Gods get their mandates from Bhagavan and carry them out scrupulously so the Universe functions smoothly. Thus, He is the one who directs the Gods with specific commands and is therefore called Vyaadishah, the Commander.
The word ‘Dish’ is used to mean ‘to show’. Sri Adi Sankara interprets this Nama as ‘Samastanaam Karmanaam Phalaani Dishan Vedatmana Dishah – He indicates the fruits or consequences of various actions through the medium of the Vedas, hence He is called Dishah, the pointer’. It is often very difficult to know the right course of action under a given circumstance. Bhagavan has given guidance through the Vedas for all complex issues, hence He is called Dishah, one who shows the right path.
He has infinite forms and shapes as He manifests Himself in each aspect of the Universe, hence He is called Anantarupah. He has unlimited and infinite power and so He is called Anantashreeh, one with unbounded capacity. He has conquered his anger and maintains a serene (Shaanta-akaaram) disposition, hence He is called Jitamanyuh. He removes the fear arising out of Samsara or repeated cycle of births and deaths in the minds of his devotees and hence He is called Bhayaapahah.
Sanaat is an avyaya or an indeclinable word which means ancient or of long duration. Based on this, Sri Adi Sankara interprets this as ‘Sanaat iti Nipaatash Chiraartha Vachanah. Kaalashcha Parasyaiva Vikalpanaa Kaapi – The word Sanaat denotes a long period of time and time is just a manifestation or symbol of Bhagavan and hence He is called Sanaat, of long duration’. In support of this Sri Sankara gives a quotation from the Vishnu Puranam (1.2.15) which says:
The word ‘Sanatana’ means ‘ancient’ and the suffix ‘tamah’ gives the sense of a superlative for any adjective. For instance ‘Sundara’ means beautiful and ‘Sundaratamah’ means most beautiful. In the same vein ‘Sanatanatama’ means most ancient. Sri Adi Sankara interprets this Nama as ‘Sarvakaaranatvaat Virinchyaadeenaam api Sanatananaam Atishayena Sanatanatvaat Sanatanatamah – He is the primary cause of everything and he is more ancient than the very ancient beings like Bramha, the Creator, hence He is called Sanatanatamah, the most ancient one’.
The word Kapilah refers to an orangish brown colour somewhat like an attractive shade of golden hue. Using this meaning, Sri Adi Sankara interprets this as ‘Badavaa analasya Kapilo varnah iti tadrupee Kapilah – Badavaa, the fire at the heart of the ocean is tawny or orange brown in colour. Bhagavan is beautiful and having the same form and hue as this fire hence He is called Kapilah, the fire-like orange brown one’. Badavaa is the name of the subterranean fire under the ocean which keeps the ocean in control and prevents it from overflowing. It has a bright orange brown colour called Kapila. Since Bhagavan has the same glow, He is also called Kapilah.
Some interpreters treat this as two Namas: Kapih and Avyayah or Apyayah. Kapih can be viewed as consisting of Kam meaning water and Piban meaning a drinker. On this basis, Sri Adi Sankara interprets this Nama as ‘Kam jalam rashmibhih piban Kapih Suryah – He drinks water using His rays, namely the Sun, hence He is called Kapih, the Sun’.
Svasti means auspiciousness and Dah means the giver or the bestower so Svastidah refers to someone who bestows auspiciousness to His devotees.
Svasti means auspiciousness as explained in the previous Nama and Krit is one who does or acts. Sri Adi Sankara interprets this Nama as ‘Tadeva karoti iti Svastikrit – He always acts in a way which is auspicious for His devotees, hence He is called Svasti-krit, one who acts auspiciously’.
Svasti is auspiciousness and here Bhagavan is identified as a symbol and personification of the same. Sri Adi Sankara interprets this as ‘Mangala svarupam Atmeeyam Paramananda lakshnam Svasti’ – He is the embodiment of auspiciousness being the essence of Supreme joy, hence He is called Svasti. Auspiciousness and joy are one and the same. He is Aananda Svarupi or whose nature is pure joy, hence He is a symbol of auspiciousness also and so appropriately termed Svasti.
Sri Adi Sankara uses the word ‘bhuj’ as ‘to enjoy’, and interprets the Nama as –
After the MahaBharata war was over and Lord Krishna realized that the mission of that chariot was accomplished, and hence he took the chariot to a deserted place and asked the Arjuna to get off the chariot. Arjuna was reluctant and asked Krishna, as the Sarathy, to leave the Chariot first. Upon Krishna’s insistence Arjuna descended from the chariot. Then Lord Krishna asked Hanuman also to leave the chariot along with his flag and Hanuman followed suit.
Sri Adi Sankara gives the following in support of this Nama:
He is Ancient and hence He is called Sanaat. He is Most Ancient, who created the Creator Brahma, so He is Sanatana-tamah. He is Radiant with a beautiful complexion and a Golden hue, hence called Kapilah. He is the Enjoyer of undiminished Bliss and One Who protects the Bliss of His experience for His devotees’, hence He is Kapir-Avyayah.
Sattva is a generic term referring to many good qualities and attributes such as strength, power and courage. Based on this, Sri Adi Sankara interprets this Nama as ‘ShauryaVeeryaadikam Sattvam Asya iti Sattvavaan – Positive attributes such as bravery and strength are called Sattva and since He has an abundance of such qualities, He is called Sattvavaan’. The Lord is complete with all the six Gunas of Jnana, Shakti, Bala, Aishvarya, Veerya and Tejas.
Sri Adi Sankara explains this as ‘Sattve Gune Praadhaanyena Sthitah iti Saatvikah – He is primarily established in Sattva Guna and hence He is called Saatvikah’.
This Nama occurs several times in Sri Vishnu Sahasranama (Shlokas 12, 23, 31, 54, 56 and 80) and has several meanings, some of which are given below:
Satya, in this context, means truthfulness, Dharma is rightful conduct as laid down in the scriptures and Paraayanah is one who is devoted to or established in something. Sri Adi Sankara interprets this as ‘Satye Yathaabhutartha kathane Dharme cha Chodanaalakshane Niyate iti Satya-Dharma-Paraayanah – He is ever firmly rooted in speaking the truth and following the practice of Dharma and hence He is called Satya-Dharma-Paraayanah – the steadfast follower of truth and Dharma’.
Sri Adi Sankara gives two interpretations for this Nama. The first is ‘Abhipreyate PurushaarthaKaankshibhih – He is eagerly sought after by those who seek the four Purusharthas (life objectives) namely Dharma (Right conduct), Artha (Wealth), Desire (Kama) and Liberation (Moksha) hence He is called Abhipraayah, One who is sought after’.
‘Priya’ means something that is dear to us and Arhah means deserving or worthy of. Taking these together, Sri Adi Sankara interprets this Nama as ‘Priyaani Ishtaani Arhati iti Priyaarhah – He deserves to be offered the most coveted objects as part of worship by the devotees, hence He is called Priyaarhah’. In other words the devotee should offer the best things within one’s means with the fullest devotion to Bhagavan as offering.
Arhah, as we saw in the last Nama, means someone who is worthy or deserving. Sri Adi Sankara offers the interpretation ‘Svaagata Aasana Prashamsa Arghya Paadya Stuti Namaskaradibhih Puja sadhanaih Pujaniya iti Arhah – He is worthy of worship by such things as words of welcome, offering of a seat, praise, Arghya or offering of water, milk, etc., Paadya or washing His Feet, prayers of praise, prostrations, etc. hence He is called Arhah’. Generally great persons are to be honoured by sixteen different methods of hospitality called Shodasha Upacharam, of which Sri Adi Sankara has listed a few. Bhagavan is worthy of all these and more. That is why he is called Arhah, the worthy one.
Once, there lived in Pandarpur, a devotee of Lord Shiva by the name Narahari. He was a goldsmith, a craftsman par excellence. He was known for his skill and craftsmanship in the art of jewel-making and renowned for his wonderful ornaments. Though he lived in Pandarpur, he never had the darshan of Lord Panduranga.
The word ‘Priyam’ means an object of desire and ‘Krit’ means one who creates or fulfills it. Sri Adi Sankara interprets this as ‘Na kevalam Priyaarha Eva Kintu Stutyaadibhir bhajataam Priyam Karoti iti Priyakrit – He is not only worthy of being pleased, as explained in the previous Nama, but He in turn pleases His devotees by fulfilling all their desires, hence He is called Priyakrit’. Just as the devotees strive to please him, He pleases His devotees by giving them whatever pleases them.
The word ‘Preeti’ means joy or happiness and ‘Vardhanah’ means someone who multiplies or increases. Based on this, Sri Adi Sankara interprets this Nama as ‘Tesham eva Preetim vardhayati iti Preetivardhanah – He multiplies the joy of his devotees manifold and hence He is called PreetiVardhanah, the magnifier of joy’.
The Lord is complete with the six qualities of Jnana, Shakti, Bala, Aishvarya, Veerya and Tejas, hence He is known as Sattvavaan. He dispenses the fruits of righteousness (Dharma), Jnana (knowledge), non-attachment (Vairaagya) and riches (Aishwarya), and so He is called Saattvikah. As Existence and non-existence are both established in Lord Govinda, He is ‘Satyah‘ or ‘Truth’. He is ever firmly rooted in speaking the truth and following the practice of Dharma and hence He is called Satya-Dharma-Paraayanah – the steadfast follower of truth and Dharma’.
This Nama has the following meanings:
This Nama has several meanings:
This Nama also has some interpretations similar to the previous Nama:
Sri Adi Sankara gives several interpretations for this Nama. The first is ‘Kundopama Sundaraagatvaat Svacchatayaa Sphatikanirmalah Kundah – His body is beautiful like the Kunda flower and blemishless like crystal, hence He is called Kundah or the Jasmine flower’.
The word Parjanya means a cloud and using this, Sri Adi Sankara interprets this Nama as ‘Parjanyavat Aadhyaatmikaadi Taapatrayam Shamayati iti’ – Like a cloud gives relief from the heat of the Sun, He brings relief from the three types of affliction that people are subject to, hence He is called Parjanyah’. The three forms of affliction are:
This Nama was covered earlier in Shloka 32 (Nama 292). There are two meanings for this Nama. The root word is ‘Pavi’ which can mean both ‘purify’ and ‘move about’. Sri Adi Sankara interprets this as ‘Smriti maatrena Punaati iti Paavanah’ – He purifies people even when they engage in the mere process of thinking about Him, hence He is called Paavanah, the Purifier. We can also see this aspect in the Shloka ‘Apavitrah Pavitro vaa Sarvaavasthaan gatopi vaa, Yas Smaret Pundarikaaksham Sa Baahyaabhyaantarash Shuchih’ – Even the worst sinner becomes purified all over once he contemplates on Bhagavan’s Nama. Such are His purifying powers.
This Nama was covered earlier in Shloka 25 (Nama 236). Sri Adi Sankara offers three different interpretations for this Nama. The first is ‘Ilati Preranam karoti iti Ilah Tat rahitatvaat Anilah – He has no over-riding authority above Him, hence He is called Anilah, the highest authority’.
The Nama consists of ‘A + mrita+ Ashah’. A-mrita refers ‘to eternal, or to nectar’. Ashah is derived from the root ‘ash – bhojane’ meaning ‘to eat’. So, Amritashah means One Who consumed Amritam (nectar), or One Who gives Amritam to others, is Amritaashah – ashnaati Ashayati va Ashah. 
The word ‘Mritam’ means death and ‘Vapuh’ means body. Based on this, Sri Adi Sankara interprets this as ‘Mritam Maranam Tadrahitam Vapuh asya asti iti Amritavapuh – He has a body which is free from death and decay, hence He is called AmritaVapuh, the one with an Immortal Body’.
This Nama occurred earlier in Shloka 48 – Nama 454. Sarva means all and Jnah denotes the knower. Based on this, Sri Adi Sankara interprets this Nama as ‘Sarvam Jaanaati iti Sarvajnah – He knows everything hence He is called Sarvajnah, the All-Knower’. Mundaka Upanishad (1.1.9) says ‘Sarvajnas Sarvavit – He knows all and He has learnt everything’.
The word ‘Sarvatah’ means ‘from all sides, in every direction, everywhere’ and ‘mukham’ means ‘face, mouth, and in a generic sense, to an opening’. 
He pleases the Earth by reducing its burden or lightening its load and hence He is called Kumudah. He gives fruits, as pure as the Jasmine flower, to His devotees hence He is called Kundarah. His body is beautiful like the Kunda flower and blemishless like crystal hence He is called Kundah or the Jasmine flower. He showers gifts on His devotees like a cloud delivering rain on the crops, hence He is called Parjanyah, the Cloud. He purifies people when they engage even in the mere process of thinking about Him, hence He is called Paavanah, the Purifier. He has no over-riding authority above Him hence He is called Anilah, the highest authority.
Virat refers to the Universal form as in Bhagavan’s Trivikrama Avataar or Lord Krishna showing His Vishvarupam. Sutra refers to the subtle form which is smaller than the smallest (Anoraneeyaah). Avyaakrita is the Avyakta or the unmanifested form, the formless Bramhan. Finally Turiya is the fourth form which only the Yogis experience at the height of Samadhi or in deep meditation.
Sri Parasara Bhattar interprets various groups of Namas as connected to each other in a string that describes a particular form or incarnation of Bhagavan. Sri Bhattar relates the current Nama to the Lord’s Krishna Avataar in which the Lord was born with four arms to Devaki. Devaki pleaded with the Lord to appear as a normal child and the Bhagavan obliged by withdrawing His two extra arms. Sri Bhattar gives reference from Srimad Bhagavatam (10.3.9) on Lord Krishna’s appearance with four arms as child to Devaki:
This Nama has the following meanings:
The word Gatih has many meanings, one of which is a goal or aim. Based on this Sri Adi Sankara interprets this as ‘Aashramaanaam Varnaanaam Chaturnaam Yathoktakaarinaam Gatih Chaturgatih – As prescribed in the scriptures He is the goal of all the four stages of life, for all the four categories of people, hence He is called Chatugatih, the goal for all four’.
Sage Narada decided to test the devotion of the farmer. He visited farmer’s house early morning and noticed that the farmer after feeding cows and a short prayer went to the field for work. In the evening the farmer returned and again after a short prayer spent time with family and went to sleep. Sage Narada was puzzled as to how this farmer could be the most favourite devotee of Lord Vishnu who remembered HIS name just twice a day.
Lord Vishnu said that before He would answer there was one task that Narada had to do. He gave an earthen pot of water and told him to walk around the earth and return without dropping single drop of water.
The word ‘Chatura’ means an expert and based on this Sri Adi Sankara gives his first interpretation ‘RaagaDveshaadirahitatvaat ChaturAtma Manah Asya iti – He has a mind which is an expert in keeping away desire and hatred from affecting His tranquility, hence He is called ChaturAtma, the expert mind’.
The word ‘Bhaavah’ means ‘source’ among other things. Based on this Sri Adi Sankara interprets this as ‘Dharmaartha Kaama Mokshaakhya Pururushaartha Chatushtayam Bhavati Utpadyate asmaat iti Chaturbhaavah – In him are born the four Purusharthas (objectives) of every human being namely Dharma (Righteous conduct), Artha (Wealth), Kaama (Pleasure) and Moksha (Liberation) and therefore He is called Chaturbhaavah, the source for all the four’. Bhagavan bestows His devotees’ with all these forms of blessings depending on their devotion and maturity.
The word ‘Vit’ means ‘one who knows or a learned one’. Chaturveda is the term for the four Vedas. So, Chatur-Vedavit means One who is an expert in all the four Vedas. With this, Sri Adi Sankara interprets this name as ‘Yathaavad Vetti Chaturnaam Vedaanaam Artham iti Chaturvedavit – As the Creator of the Vedas, He knows the true meaning of the four Vedas and hence He is called ChaturVedavit’.
The word ‘paat’ is used in the sense of ‘a part’. So Ekepaat implies that Bhagavan manifests only a very small part of His total Self. Using this Sri Adi Sankara says ‘Ekah Pado asya iti Ekapaat – Only a small part of Bhagavan is manifest as the Universe hence He is called Ekapaat’. Sri Sankara quotes from the Purusha Suktam (3) which says:
He exhibits four different facets namely Virat, Sutra, Avyaakrita and Turiya forms hence He is called ChaturMurtih. He has got four arms and hence He is called ChaturBaahuh and this Nama is associated with Para form Vasudeva. He has got four different personalities manifested as the Purusha in the body, the Purusha in the form Vedic recitation, the Purusha enshrined in the Vedas and the Supreme Purusha hence He is called ChaturVyuhah. He is the goal of all the four stages of life, for all the four categories of people, hence He is called ChatuGatih, the goal for all four.
The word ‘Maana’ means pride or attachment to one’s own self and Amani is one who has no such attachment. On this basis, Sri Adi Sankara interprets this Nama as ‘Anaatma vastushuvatma Abhimaano Naasti asya Svaccha samved anaakritih iti Amani – He has no egotism and He is of unegoistic Intelligence who has no mistaken notions of Atman in things that are not Atman, such as the body. He has no attachment to material aspects which are not related to the pure Atma or the intrinsic inner self as He is pure knowledge crystallised, hence He is called Amani’. The body is susceptible to changes and will perish one day. The mind is always subject to mood swings and wrestles with millions of thoughts that can swing the mood to its ups and downs in life. Material possessions are purely external and will cease when one dies. None of these is related to the Soul and Bhagavan pays no respect to such transient aspects, hence He is called Amani. 
Sri Adi Sankara gives three interpretations for this Nama. The first is ‘Svamayaya Sarveshaam Anaatmasu Atmabhimanam dadati iti Maanadah – With his power of Maya or cosmic illusion He gives people the attachment to the transient features such as the body and mind and treat these as the self, hence He is called Maanadah’. The second interpretation is ‘Bhaktanam Satkaaram Maanam dadati iti Maanadah – He treats His devotees with respect and honour hence He is called Maanadah’. He respected all his devotees like Kuchela or Shabari irrespective of their humble position in life because He is Maanadah.
Maanyah stands for ‘Maanayitum Yogyah’ meaning ‘Worthy of respect’. Based on this Sri Adi Sankara explains it as ‘Sarvaih Maananeeyah Poojaneeyah Sarveshvaratvaat iti Maanyah – He is worthy of honour and worship by everybody being the Lord of all people hence He is called Maanyah’.
Sri Adi Sankara interprets this as ‘Chaturdashanam lokanam Eshvaratvaat Lokaswami – He is the Lord of all the fourteen worlds hence He is called Lokaswami’. Traditionally there are 7 worlds above called Bhoo, Bhuvah, Svah, Mahah, Janah, Tapah and Satyam and 7 worlds below which are called Atala, Vitala, Sutala, Mahatala, Rasatala, Talatala and Patala making a total of 14 worlds. Bhagavan is the Supreme Lord of all these worlds and hence He is called Lokaswami.
Trinavarta set off to finish Lord Krishna while at the same time, Yashoda and Nanda Maharaja (King Nanda) had organised Krishna’s first birthday function. Lord Krishna, who was on mother Yashoda’s lap, had come to know of Trinavarta’s plan through his divine powers and made himself heavy on her lap. He wanted to support the intent of Trinavarta just so that he could slay the wicked demon.
Trinavarta kidnapped baby Krishna, and spun him high into the sky. Trinavarta flew higher and higher up into the sky so that he could drop down the Baby Krishna and kill him. Krishna made himself unbearably heavy for Trinavarta suddenly that Trinavarta could not go any further, as Krishna weighed down on him. The Lord caught hold of Trinavarta’s neck and became as heavy as a big mountain. Trinavarta tried to get out of His clutches, but was unable to do so, and soon his eyes popped out from their sockets. Crying very fiercely, he fell down to the ground and his limbs were smashed into pieces by the transcendent baby Krishna, who emerged without a scratch. Krishna became visible to all the inhabitants of Vrindavan. 
‘Medha’ means memory or intellect and ‘Su’ as a prefix means superior or excellent, so Sumedhah refers to one with the superior intellect. Based on this, Sri Adi Sankara defines this as ‘Shobhana Medhaa Prajnaa asya iti Sumedhah – He has superlative intellect, hence He is called Sumedhah’.
Medha also means Yajna or Sacrifice. Based on this Sri Adi Sankara interprets this as ‘Medhe Adhvare jaayate iti Medhajah – He manifests Himself whenever a Yajna is performed, hence He is called Medhajah’. ‘Yajno vai Vishnuh – Bhagavan is identical to Yajna’.
The word dhanam refers to wealth and therefore Dhanyah refers to someone who amasses wealth. Sri Adi Sankara takes this in the wider sense of Kritaarthah, one whose every wish is fulfilled or one who is blessed and self-satisfied. He interprets this as ‘Kritaarthah Dhanyah – He has fulfilled all his pursuits and there is nothing left for Him to fulfill or achieve, hence He is Dhanyah.
Sri Adi Sankara interprets this Nama as ‘Satya Avitathaa Medha asya asti iti Satyamedhah – His intellect is unfailing at all times and His wisdom is ever present that never deserts Him, hence He is called Satyamedhah.
Dharaa refers to the earth and one who carries the Earth is Dharaadharah. We have already seen two other Namas viz. Dharaneedharah (237) and Maheedharah (319 and 371) with the same meaning. Sri Adi Sankara interprets this Nama as ‘Amshaih Asheshaih Sheshaadyaih eshaam dharaam dhaarayan Dharaadharah – He carries this Earth using his intrinsic components such as the serpent Adi Sesha hence He is called Dharaadharah, the carrier of the Earth’. Traditionally the serpent Adi Sesha as well as the eight directional elephants are the carriers of the weight of the Earth. Since these are only parts of Bhagavan, it is Bhagavan who is actually the carrier of the Earth and hence He is called Dharaadharah. 
He is unconcerned about being respected by others and is devoid of any ego and hence He is Amaani. He treats His devotees with respect and honour, like Kuchela, Guhan or Shabari, irrespective of their humble position in life, hence He is called Maanadah. He is worthy of honour and worship by everybody being the Lord of all people, so He is Maanyah. He is the Lord of all the fourteen worlds hence He is called Lokaswami. He supports the three worlds hence He is called Trilokadhrit. The three worlds are this world, the worlds above ours and the worlds below ours. Tri-Lok also refers to the three states of consciousness viz. Jagrut, the wakeful state, Svapna, the state of dream and Sushupti, the state of sleep and Bhagavan supports us in each of these states.
Sri Adi Sankara interprets this as ‘Suvarnasya iva varnah asya iti Suvarnavarnah – He has the Golden hue and hence He is called Suvarnavarnah’. He quotes from Mundaka Upanishad (3.1.3) which says ‘Yadaa pashyah pashyate Rukmavarnam – When you see Him, it is like seeing Gold’. Gold has the lustre and shine with a characteristic brightness. Bhagavan is endowed with similar lustre, shine and colour hence He is Suvarna-Varnah.
Hema also means Gold and Anga means limbs or body parts. Based on this Sri Adi Sankara interprets this Nama as ‘Hema iva angam vapuh asya iti Hemaangah – His limbs are like pure Gold hence He is called Hemaangah’. He gives a quotation from the Chandogya Upanishad (1.6.6) which says ‘Eshah antaraaditye Hiranmayah Purushah – He is the Golden personality in the orb of the Sun’. Being the core of the Sun He has the maximum shine and dazzle as of Gold and His body radiates like the glitter of Gold and hence He is called Hemaangah.
Among the dictionary meanings for the term Vara are: i) best, excellent, most beautiful; ii) boon; iii) a wish; etc. Different interpretations use these different meanings.
In Srimad Ramayana, Lord Hanuman, in Sundara Kandam, describes the beauty of Lord Rama to Mother Sita when she wanted to confirm the authenticity of the emissary. Lord Hanuman wonderfully describes the beauty and the characteristics of the Lord in verses 5.35.8 to 5.35.22. The first of these verses is:
Chandana means Sandal and Angada means armlet or bracelets worn on the upper part of the arm. Angada is also called Keyooram and based on this Sri Adi Sankara interprets this Nama as ‘Chandanaih Aahlaadanaih angadaih Keyooraih Bhooshitah iti Chandanaangadee – He is adorned with enchanting sandal paste on His beautiful armlets and hence he is called Chandanaangadee’. Sandal paste gives out a fragrance which is captivating. The armlet is generally worn by kings and adds beauty and majesty to the person.
This Nama has several meanings:
Sama means equal and Vishama means one without an equal. Using this meaning Sri Adi Sankara interprets this Nama as ‘Samo naasya vidyate sarvavilakshanatvaat iti Vishamah – He is above everything and has no equal in any sense hence He is called Vishamah’. He also quotes from the Bhagavad Gita (Chapter 11 Verse 43) where in Arjuna proclaims:
Shunya basically means void or empty. Bhagavan has no form or qualities in His unmanifested presence. Sri Adi Sankara interprets this Nama as ‘Sarva visheshana rahitatvaat shunyavat Shunyah – He is completely devoid of any qualities or adjectives hence He is called Shunyah, the one devoid of attributes’. He is Nirguna (attributeless), Niraakaara (formless) Bramhan hence it is appropriate to call him Shunyah.
Ghrita literally means something which has melted away. Ghee being the melted version of butter is also called ghritam. Based on this meaning Sri Adi Sankara interprets this name as ‘Ghritaa Vigalitaa Aashishah Praarthanaa asya iti Ghritaasheeh – All his desires have melted away or disappeared or been fulfilled hence He is called Ghritaasheeh’. Everybody has some unfulfilled desire, but Bhagavan has no such desire remaining to be fulfilled.
Chalanam refers to movement or change of any type. Achalah means someone who has no movement or swerving from his position, Sri Adi Sankara elaborates this as ‘Na swarupaat Na Saamarthyaat na cha Jnaadikaad Gunaat Chalanam Vidyate asya iti Achalah – He does not swerve from his nature, power, wisdom, knowledge or any other attributes’. He stands firmly on the bed rock of his real nature, prowess and knowledge, hence He is called Achalah, the unshakeable one.
The term Chalah refers to one who moves around physically. Sri Adi Sankara interprets this as ‘Vaayu roopena chalati iti Chalah – He moves around in the form of air hence He is called Chalah, the mover’. There is no conflict between the previous Nama and this one, because the previous Nama refers to his firmness regarding his prowess and attributes but this one refers to his physical mobility as in the form of air.
Gayasura readily agreed, and as soon as he agreed, Lord Brahma proceeded to perform the sacrifice on Gayasura’s body. But as soon as the sacrifice started, the body began to shake. This meant that the sacrifice could not be properly performed without stabilising the base. The Devas placed a stone on Gayasura’s body so that the body would not shake, and the sacrifice could be performed but it would still continue to shake. They kept adding the stones but it would still move. Finally, Lord Vishnu Himself also entered the stone to stabilise the base for the Yagna.
He has a Golden hue and hence He is called Suvarna-Varnah. His body glitters like Gold with His limbs shining, hence He is Hemaangah. He has a beautiful and attractive body, so He is Varaangah. He is adorned with armlets studded with gems and His body emanates a divine Sandal fragrance, hence He is Chandanaangadee.
The word ‘Krama’ means foot step or stride. Sri Adi Sankara interprets Mahakramah as ‘Mahantah kramaah paadaviskshepa asya iti Mahakramah – He has gigantic strides hence He is called Mahakramah’. This is a reference to his Vamana/Trivikrama Avataar where He measured the whole earth with a single gigantic step. Sri Sankara quotes from Taittriya Upanishad (1.1) – ‘Sham no Vishnu Rurukramah – His strides are mammoth and beneficent’.
Sri Adi Sankara interprets this as ‘Mahat Jagat Utpattyaadi Karma asya iti Mahakarma – He is the One who performs great deeds like the Creation of the world hence He is called Mahakarma’. His actions are to bestow knowledge on others. Sri Sankara elaborates further and gives the meaning ‘Mahanti Viyadaadi bhutaani karmani karyani asya iti Mahakarma – He performs the great functions from the five great elements including space hence He is called Mahakarma’. Basically this Nama is a reference to His capability to perform stupendous and mind boggling deeds.
Sri Adi Sankara interprets this as ‘Yadeeyena tejasa Tejasvinoh Bhaaskaradayah tattejo Mahat asya iti Mahatejah – His radiance is immense and it is this radiance that is the source for other radiant bodies like the Sun and makes them shine and hence He is called Mahatejah, the one with immense radiance’.
Uraga means a serpent in Sanskrit. Using this meaning Sri Adi Sankara interprets this as ‘Mahan cha asau uragashcha iti Mahoragah – He is manifesting Himself in the form of the great Serpent Vaasuki hence He is called Mahoragah’. Vasuki is Nagaraja, the king of serpents and has a gem (Nagamani) on its head. In support of his interpretation Sri Adi Sankara quotes from the Bhagavad Gita (Chapter 10 Verse 28) ‘Sarpanam asmi Vasukih – I am Vasuki among Serpents’.
Sant Surdas was born in the year 1535 in a village named Sihi near Delhi, in a poor Brahmin’s family. Surdas was born blind and because of this he was neglected by his family. This generated a feeling of dispassion in him and so he left his home and started living under a peepal tree near a beautiful lake. At that time he was 18 years old and became known for his devotional songs dedicated to Lord Krishna.
A kratuh is a sacrifice that is performed to yield specific benefits. Using this meaning, Sri Adi Sankara interprets this Nama as ‘Mahan cha asau Kratushcha Mahakratuh – He symbolises great sacrifices like Ashvamedha hence He is called Mahakratuh’. Sri Sankara quotes from Manu Smriti to support his interpretation ‘Yathaa Ashvamedhah Kraturaat – He is like Ashvamedha, the King of sacrifices’.
Yajva means one who performs a Yajna and on this basis Sri Adi Sankara interprets this Nama as ‘Mahan cha asau Yajva cha iti Lokasangrahaartham yajnaan nirvartayan Mahayajva – He is great and also performs Yajnas for the welfare of the whole world’. In many of His Avataars, Bhagavan performs yajnas for the welfare of the people and also as an example for them to follow. In Rama Avataar, He performed the Ashvamedha yajna, Verily He is the Mahayajvaa, the great performer of yajnas.
Sri Adi Sankara interprets this as ’Mahan cha asau Yajnashcha iti Mahayajnah – He himself is a great Yajna personified hence He is called Mahayajnah’. Vedas proclaim “Yajno vai Vishnuh” meaning Yajna is the very form of Lord Vishnu.
Sri Adi Sankara interprets this as ‘Mahaccha tat Havishcha iti Bramhaatmani sarvam Jagat tadaatmatayaa hooyate iti Mahahavih – He himself is the great sacrificial offering because in his total identification with the Bramhan everything is sacrificed hence He is called Mahahavih’.
Sri Baladeva Vidya Bhushan gives an interpretation that He likes – Namaskaara, Svadhyaya, aushadi rupatvena ati-pavitratvat anya havibhyo Mahanti havImshi yasya sa Maha-havih – He is called Maha-havih because He has the offerings that are Supremely pure, in the form of Namaskara, chanting of Vedas, and offerings of tulasi leaves. He quotes the following in support:
He has gigantic strides as revealed in Trivikrama Avataar and hence He is Mahakramah. All His deeds are great like the act of Creation and sustenance of this Universe or helping His devotees in distress and hence He is called Mahakarma. He has great effulgence that is the source of light for other luminaries like the Sun and hence He is Mahatejah. He is the mighty serpent Vasuki and is also known to slip into His devotes heart, so He is called Mahoragah.
Sri Adi Sankara interprets this as ‘Tapo Vedaashcha Vipraashcha Jnaanam cha Brahmasamjnitam; Tebhyo hitatvaat Brahmanyah – The word ‘Brahma’ is collectively applied to Penance, Vedas, Wise men well versed in the knowledge of scriptures and Brahmanyah is one who nurtures all of these’. Bhagavan supports and encourages all the aspects of Brahma such as Penance, Vedas, the Scholars and the ultimate Wisdom and hence He is called Brahmanyah, the patron of all aspects of Brahma.
Brahma has been defined in the previous Nama and Krit is one who creates. Sri Adi Sankara gives the interpretation as ‘Tapa Aaadeenaam Kartritvaat Brahmakrit – He has created all the aspects of Brahma such as Penance, Vedas, the Scholars and the ultimate Wisdom and hence He is called Brahmakrit’.
Sri Adi Sankara gives a succinct interpretation for this Nama and says He is ‘Brihatvaat Brahmanatvaat cha Satyaadilakshanam Brahma – The hugeness and His attributes like Truth, Wisdom and Permanence give Him the name Brahma’. He is mammoth because He pervades all space. He is pure existence, the only reality and He is everlasting.
The word ‘Vit’ comes from ‘Vetti’, which means ‘one who knows’. Based on this, Sri Adi Sankara explains this Nama as ‘Vedam Vedaartham cha yathaavat Vetti iti Brahmavit – He knows all the Vedas with their meaning hence He is called Brahmavit’. Since the earlier name spoke of him as ‘Brahmakrit – the creator of Vedas’ it is but natural that He is also Brahmavit, the knower of the Vedas. 
A Braamhana is one who pursues the understanding of Brahma. It refers to a person engaged in the service of the Lord and does not apply specifically to a single caste. According to Amara Kosha, the Sanskrit dictionary, a Braamhana is described as one who engages in the six-acts – yajana yaajana adhyayana adhyaapana dhaana pratigraha lakshanaani meaning:
Sri Adi Sankara interprets this as ‘Brahmasamjnitaah tat shesha bhootaah Atra iti Brahmee – He has everything that goes by the Nama Brahma, hence He is called Brahmee’. The term Brahma covers many things such as Veda, Penance, Mind and Praana. Since all these reside in Bhagavan, He is called Brahmee, the abode of Brahma. It can be said that he owns these and hence He is called Brahmee.
Sri Adi Sankara interprets this as ‘Vedaan Svaatmabhootaan jaanaati iti Brahmajnah – He knows the inner meaning of the Vedas which are an expression of himself and hence He is called Brahmajnah’. We saw earlier that as Brahmavit, He is the knower of Vedas and their meanings. In this Nama it goes one step further and identifies that Bhagavan as the Vedas Himself in essence. Brahmavit refers to cultivated knowledge but Brahmajnah refers to innate knowledge.
Sri Adi Sankara gives two different explanations for this name. The first is ‘Braamhanaanaam priyah Braamhanapriyah – He is loved by Brahmins hence He is called Braamhanapriyah’. The other explanation is ‘Braahmanaah Priyaah asya iti vaa – He loves Brahmins hence He is called Braamhanapriyah’.
There was a Telugu Vaishnava called Gopanna Garu in a place called Golconda in Andhra Pradesh. He was also called as Ramadas due to his Bhakthi towards Rama. His father was a Diwan and had left a lot of wealth for him before he passed away. Both Ramadas and his wife Sundari Bai were staunch Rama Bhakthas. They had a son and he was named as Raghavan.
He promotes Vedas and and nurtures all aspects of Brahma such as the Scholars, penance, scriptures and the ultimate Wisdom and hence He is called Brahmanyah. He is the Creator who created Brahma, the Creator, so He is Brahmakrit-Brahmaa. As the Creator of Brahma, He is the Supreme Brahman. He protects Dharma and makes them grow, hence He is known as Brahma-vivardhanah.
Kaalanemi was a demon and Nihaa means a destroyer. Based on this, Sri Adi Sankara interprets this as ‘Kaalanemim Asuram Nijaghaana iti Kaalaneminiha’ – He destroyed a demon called Kaalanemi and hence He is called Kaalaneminihaa – the destroyer of Kaalanemi. Kaalanemi was the uncle of Ravana, who was was destroyed by Hanuman. He was later born as Kamsa in his subsequent birth and was slain by Lord Krishna.
Rangabhattar, an ardent devotee of the Lord was a priest at the Thirukannapuram temple. On one occasion, he had offered the Lord’s garland to the temple courtesan who came for Darshan of Lord. The Chola King who was passing by visited the temple quite unexpectedly. The Priest panicked as he had given the garland to the courtesan and was worried that he had no other garland to honour the King. He immediately rushed to her and explained his predicament. She gave back the garland just in time for the Rangabhattar to honour the King.
Lord Vishnu appeared in the Chola King’s dream that night and ordered him to release Muniyodharan. When Muniyodharan returned home from the custody at night, his wife served him Pongal. He went to the temple to offer it to the Lord but the temple doors were closed. So he offered the prasadam from the main gate and later partook it. The next morning, when the priest opened the temple, everyone present found to their surprise that the temple was filled with the aroma of ‘Pongal’ and a bit of the Pongal was seen sticking to the mouth of Lord Sowri Raja Perumal. Since then, Pongal is offered to the Lord every night and this is called ‘Muniyodharan Pongal’. 
Basically this means the same as the last Nama ‘Veerah’. Sri Adi Sankara uses the Nama ‘Shaurih’ for this and he interprets it as ‘Shurakuladbhavaat Shaurih – Since he was born in the family of the King Sura, He is called Shaurih’. The Sura King referred here is the father of Vasudeva. So Krishna is known as Shaurih as He is the grandson of Sura in His Krishna Avataar.
Shurajana or Shaurijana means brave people. Bhagavan is the Lord or Commander of other brave people hence He is called Shurajaneshvarah. Sri Adi Sankara interprets this as ‘Shurajananam Vasavadeenam Shauryatishayena ishta iti Shurajaneshvarah – He commanded other brave people like Indra because of the abundance of His own Valour hence He was called Shurajaneshvarah’.
Sri Adi Sankara gives two interpretations for this Nama. The first is ‘Trayanaam lokanaam Antaryamitaya Atma iti TrilokAtma – He is the Inner controller (antaryamin) of the three worlds. He has deeply permeated all the three worlds and is the vital essence of the three worlds, hence He is called TrilokAtma’.
This Nama occurred earlier as Nama 23 and has several meanings:
There was a demon by the name of Keshi and he was killed by Lord Vishnu. Based on this, Sri Adi Sankara interprets this as ‘Keshi naamaanam asuram hatavaan iti Keshihaa – He destroyed the Asura named Keshi hence He is called Keshihaa’. We have seen names of this structure before: Krodhahaa – Destroyer of anger, Kaamahaa – Destroyer of desires, Veerahaa – Destroyer of brave enemies and so on.
He destroyed the demon Kaalanemi and hence He is known as Kaalaneminiha. He is Veerah as He is Valiant who conquered all His enemies. He was born as Krishna in the Shura dynasty, hence He is known as Shurah. He is the Lord of the Valiant Celestial Heroes, so He is called Shaurijaneshvarah.
Sri Adi Sankara interprets this as ‘Medinyah Bhoomyaah patih Medineepatih – He is the Lord of the Earth’. Having created the world, Bhagavan continues to bear the ownership and full responsibility for its maintenance hence He is the Medineepatih. 
