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 Ayudhas that Lord Vishnu holds in His divine body are described in the Vishnu Purana as representing the various tattvas that ultimately are involved in the creation of the Universe and its beings. These Tattvas are briefly described below:
Nandaka is the name of the Sword carried by Sri MahaVishnu. Sri Adi Sankara interprets this Nama as ‘Vidyaamayo Nandakaakhyah Asirasya iti Nandaki – He carries a sword called Nandaka which symbolises all knowledge hence He is called Nandaki, the carrier of the sword Nandaka’.
This Nama has been described earlier in Shloka 97. Chakra refers to the Discus or the Wheel and Bhagavan who carries this Chakra, which is a powerful weapon to execute His enemies swiftly, is called Chakri. Bhagavan, in His Krishna Avataar, uses the Sudarshan Chakra to punish Shishupala.
The word Shaarnga can be derived from the root ‘Srr – himsayam’ meaning ‘to tear to pieces, to hurt, to kill’ and the word dhanush is derived from the root ‘dhan – Sabde’ meaning ‘to sound’.The root word is ‘Dhanus’ meaning ‘a bow’ and Bhagavan carries a bow called ‘Shaarnga’.
‘Gadaa’ means ‘a mace’ and ‘Dharah’ means ‘a bearer or carrier’. Based on this, Sri Adi Sankara interprets this name as ‘Buddhi tatvaatmikaam Kaumodakim nama Gadaam vahan Gadaadharah – He carries a mace called Kaumodaki which is symbolic of human intellect and hence He is called Gadaadharah or the mace-carrier’.
Ratha is a chariot, Anga is a part and Pani is palm. Taken together Rathaangapani gives the meaning of someone who holds the part of chariot or the wheel in his hand. Based on this, Sri Adi Sankara interprets this Nama as ‘Rathaangam chakram asya paanau Sthitam iti Rathaangapanih – The part of a chariot, the wheel, is held by him in his palms hence He is called Rathaangapani, the holder of the wheel in His palms’.
We covered this Nama earlier in Shloka 86. This Nama is derived from the root ‘kshubh kshobh’ which means ‘to be agitated or disturbed’. So Akshobhyah means someone who cannot be shaken or disturbed. On this basis, Sri Adi Sankara interprets this as ‘Ata eva Ashakya kshobhanah iti Akshobhyah – Because of the reason that He is not shaken or agitate, He is called Akshobhyah, the Unshakeable One’.
While Sri Sankara, Sri Bhattar and others have not commented on this Shloka, traditionally this is an essential part of the Sahasranamam recitation. Let’s look at the meaning of these Namas:
He adorns the divine Conch Pancajanya and hence called as Shankhabhrit. He has the divine Sword called Nandaka and so He is called Nandaki. He holds the Sudharsana Chakra and hence called Chakri. He bears the divine Shaarnga Bow and hence called Shaarngadhanva. He holds the divine Kaumodaki Mace and hence knows as Gadaadharah.
The term ‘Yonih’ means the ‘source or womb’ where something is born. Based on this, Sri Adi Sankara interprets this name as ‘Atma eva yonih upadana karanam na anyat iti Atmayonih – He is His own source; there is no other material cause or source which created Him, hence He is called Atmayonih, one whose source is Himself or the self-generating one’.
For any creation there are two types of causes – one is the material cause and the other is the instrumental cause. For example, when a pot is created, the material cause is the earth and the instrumental cause is the potter. Similarly when a gold ornament is made, the material cause is gold and the instrumental cause is the goldsmith. Similarly, taking Bhagavan as an entity, the material cause for that is Bhagavan Himself. The current Nama points out that Bhagavan is His own instrumental cause as well.
The root word is ‘khana’ meaning ‘to dig’. Based on this, Sri Adi Sankara interprets this as ‘Visheshena Khananaat Vaikhaanah – Because of His extra-ordinary digging feat He is called Vaikhaanah, the great digger’. He goes on to say ‘Dharaneem visheshena khanitvaa paataalavaasinam Hiranyaaksham Varaham Rupam Aasthaaya Jaghaana iti Puraane prasiddham – It is well known in the Puranas that Bhagavan took the form of a great boar or Varaha and dug the Earth to reach the nether world in order to execute the powerful demon Hiranyaaksha’, henve He is known as Vaikhaanah, the expert digger.
Sama refers to the hymns of the Sama Veda, which are normally sung rather than recited. Gayanah means one who sings. On this basis, Sri Adi Sankara interprets this as ‘Samaani Gayati iti Samagayanah – He sings the hymns of Sama Veda, hence He is called Samagaayanah, one who sings Sama Veda’.
Sri Adi Sankara interprets this Nama as ‘Devakyaah Sutah Devakinandanah – He is the son of Devaki and hence He is called Devakinandanah’. He quotes from the Mahabharata Anushaasan Parva (158-31), which says:
The word ‘kshiti’ means ‘the Earth’ and ‘Ishah’ means ‘the Lord or King’. On this basis, Sri Adi Sankara interprets this as ‘Kshiteh Bhumeh Ishah Dasharatha Atmajah – He is the King of the Earth as the son of Dasharatha, hence He is called Kshitishah, the King of the Earth’.
This Nama means the destroyer of one’s sins. Sri Adi Sankara interprets this as ‘Keertitah Poojitah Dhyaatah Smritah Paparashim Naashayan Papanaashanah – He Who destroys the Sins of those who adore Him, meditate on Him, and remember and sing hymns of praise on Him’. He quotes from VriddhaShaatatapa which says-
Ahalya (meaning one with impeccable beauty) was created by Brahma as the most beautiful woman. Indra becomes enamoured by Ahalya, the most beautiful of all women, married to a much older Sage Gautama. Once, when Gautama was away, Indra comes to the ashram disguised as Gautama and seduces Ahalya. She sees through his disguise, but consents to his advances. She rationalises the encounter as when King of Gods expresses such a desire, it cannot be refused and she let him have it. She tells Indra, after making love to him, that she was gratified in complying with his wish and asks him to leave before Sage Gautama’s return.
As Indra leaves the Ashram Sage Gautama returns, much earlier than his regular schedule. Ahalya acted surprised to see the twin Gautama but the Sage with his spiritual powers knew what had occurred and cursed both Indra and Ahalya. Indra lost his manhood and Ahalya was turned to into a stone, destined to stay that way for a thousand years until she was released from her curse by the touch of Rama’s foot.
He is His own source and hence He is called Atmayonih. Bhagavan is not only His Material Cause for His birth but is also His own instrumental Cause and hence, He is called Svayamjaatah. Bhagavan incarnates at His will and proceeds to uproot the sorrows of the world, and in particular the sorrow of repeated birth and death in this Samsara, hence He is known as Vaikhaanah. He sings the hymns of Sama Veda, hence He is called Samagaayanah.
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.
Sri Adi Sankara offers three different explanations for this Nama: The first is ‘BhurBhuvasSvas Samaakhyaani treeni Vyahritirupaani Shukraani trayee saaraani Bahvrichaa Aahuh, taih Homadina Jagattrayam Tarati Plavate vaa iti Bhur-Bhuvasvas-Taruh – Bhuh, Bhuvah and Svah are the three sound entities which are the condensed essences of the three Vedas. Like a tree that extends over the three worlds, He helps people to cross over the them through these sound entities by performing Homa or offering sacrifices to the fire, hence He is called Bhur-Bhuvassvas-Taruh, the One who helps us to cross the three worlds by means of Bhuh, Bhuvah and Svah’.
Sri Adi Sankara gives two interpretations for this Nama. The basic root is ‘Tru’ which means ‘to cross or to bridge across’. The first interpretation is ‘Samsaara Saagaram Taarayan Taarah – He enables people to cross over the Ocean of Samsara, hence He is called Taarah’.
This is a short exchange between Rama and Guhan to highlight the Guna of Bhagavan as One Who helps His devotees to cross the Samsara Sagara.
The root ‘Su’ means to ‘create or generate’, so Savita is one who produces. On this basis, Sri Adi Sankara interprets this Nama as ‘Sarvasya Lokasya Janakah iti Savita – He is the creator of the whole World, hence He is called Savita’.
The term ‘Pita’ means father, Pitamahah means grandfather and Prapitamahah means great grandfather. On this basis, Sri Adi Sankara interprets this Nama as ‘Pitamahasya Bramhanah api Pita iti Prapitamahah – He is the Creator or father of Bramha who is the Universal grandfather. Being the father of all early Prajapatis from whom the further population descended, He is called the great grandfather or Prapitamahah’.
Sri Adi Sankara interprets this as ‘Yajnanam Pata Svami va Yajnapatih – He is the Lord of the Yajna or the recipient of the offerings made in the act of Yajna, hence He is called Yajnapatih, the Lord of the Yajna’.
The term ‘Yajva’ refers to the performer of the Yajna. On this basis, Sri Adi Sankara interprets this as ‘Yajamaanatmana tishthan Yajva – As He is the performer of all Yajnas in effect, hence He is called Yajva, the performer of the Yajna’. Bhagavan manifests Himself in anybody who is performing a Yajna, so in actuality He is the intrinsic performer using the performer as His instrument or medium. He supports this interpretation with the Bhagavad Gita verse (9.24) – ‘Aham hi Sarva yajnanam bhokta ca prabhureva ca – I am the only enjoyer and the only Lord of all the sacrifices’.
Basically this Nama means components of a Yajna or a sacrificial ceremony. Sri Adi Sankara interprets this to mean ‘Yajnah angani asya iti Varahamurtih Yajnaangah – In his incarnation as Varaha Murthy or the great Boar His body parts represented the various components of a Yajna, hence He is called Yajnaangah, the integral parts of a Yajna’.
The root word is ‘Vaha’ means ‘to carry’. Based on this, Sri Adi Sankara interprets this Nama as ‘Phalahetubhutaan Yajnaan Vaahayati iti Yajnavaahanah – He carries the Yajnas to the final stage by granting the appropriate results to the performers’.
He is like a tree that extends all the three worlds and helps people to cross over them through these sound entities by performing Homa or offering sacrifices to the fire, hence He is called 
The root word is ‘Maana’ meaning ‘to measure’ and ‘Pra’ is a prefix meaning ‘special or unique’. Combining the two, Pramaanam means a reference or authority or a standard or a benchmark from which others are derived. On this basis, Sri Adi Sankara interprets this as ‘Pramitih Samvit Svayampramaa Pramaanam – He is a self-evident and self-sufficient authority for everything, hence He is called Pramaanam’.
Sri Adi Sankara uses the term Praana to collectively represent the five types of Vayus that help the body function: Praana that sustains life in the form of the inhaled breath, apana that denotes the exhaled breath that expels impurities outside of the system, vyana that sustains the movements of the systems in the body, udana that supports the movements of the karmendriyas etc., and samana that aids the expelling of the waste from the body.
Praana is life and bhrit means supporter or sustainer. Based on this, Sri Adi Sankara interprets this Nama as ‘Poshayan Annarupena Praanan Praanabhrit – He sustains life in the form of food, hence He is called Praanabhrit, the sustainer of life’.
Prana refers to living beings and Jivanah means the Life Giver. On this basis, Sri Adi Sankara interprets this Nama as ‘Praanino Jivayan Praanakhyaih Pavanaih Praanajivanah – He makes people live by providing vital airs like Praana and Apana, hence he is called Praanajeevanah, the one who infuses life into beings’.
The word ‘Tattvam’ means ‘the ultimate principle’ from which everything else can be derived. Sri Adi Sankara interprets it as ‘Tattvam Tathyam Amritam Satyam Paramaarthatah Satattvam iti ete Ekaarthavaachinah Pramaarthasato Bramhano vaachakaah Shabdaah – The words Tattva, Amrita (immortality), Satyam(Truth), Paramaartha (the Ultimate meaning), and Satattva (Pure existence) are synonyms, and mean the Supreme Brahman and hence He is called Tattvam’. Tattvam means the ultimate unique core substance of the Universe, which is Bhagavan, and hence He is known as Tattvam.
‘Tattvam’ means the ultimate underlying principle of everything and Vit is one who knows. With this Sri Adi Sankara interprets this name as ‘Tattvam Svaroopam Yathaavat Vetti iti Tattvavit – He knows the real underlying nature of everything which is himself hence he is called Tattvavit, the knower of the fundamental truth’. He himself is the fundamental truth and he himself is the knower of it. Bhagavan alone knows the functions of creation, preservation, destruction, giving the benefits to the Jivas according to their karmas, taking the Jiva to Him ultimately at the appropriate time, etc., and no one else does. 
Eka means one and Atma means Soul. On this basis, Sri Adi Sankara interprets this as ‘Ekashcha Asau Atma cha Ekatma – He is the One and the only true Soul and hence He is called Ekatma’.
‘Janma’ means ‘Birth’, ‘Mrityu’ means ‘Death’ and Jaraa means ‘Old Age’. The word ‘Atigah’ stands for Ateetya Gacchati, One who rises above or transcends. Taking all of this together, Sri Adi Sankara interprets this as ‘Jaayate, Asti, Vardhate, Viparinamate, Apaksheeyate, Nashyati iti ShadbhavaVikaaraan Ateetya Gacchati iti JanmaMrityuJaraatigah – There are six stages and since He transcends these six kinds of changes, namely conception, birth, growth, maturity, decay and death, He is called JanmaMrityuJaraatigah, the one who transcends birth, death and infirmity’.
He is the authentic source for everything and sets the standards for righteous action, hence He is called Pramaanam. He is the ultimate abode for all beings, hence He is known as Praananilayah. He sustains all sentient and non-sentient beings, hence He is Praanabhrit. He is the Life Giver as well as the in-dweller, so He is Praanajivanah.
Sri Adi Sankara deals with two different versions of this Nama – Dhaata and Adhaata. First taking it as Dhaata, the root is Dhet meaning ‘to drink’. On this basis, Sri Adi Sankara interprets it as ‘Samhaarasamaye Sarvaah Prajaah Dhayati Pibati iti Dhaata; Dhet Paane iti Dhaatuh – At the time of the Final Deluge He drinks (dissolves) all beings, hence He is called Dhaata’.
Pushpa is a flower and Haasa refers to the blooming and so Pushpahaasah is one who blossoms like a flower. On this basis, Sri Adi Sankara interprets this name as ‘Mukulaatmanaa Sthitaanaam Pushpaanaam haasavat Prapancharupena Vikaasah asya iti Pushpahaasah – Like buds bloom into beautiful flowers, Bhagavan blooms Himself into a beautiful Universe, hence He is called Pushpahaasah, one who blooms like a flower’.
The root ‘Jagr’ means to ‘be awake’. On this basis, Sri Adi Sankara interprets as ‘Nitya prabuddha svarupaat Prakarshena Jaagarti iti Prajaagarah – He is naturally ever alert and awake and hence He is called Prajaagarah’. He is ever awake and alert to His devotees’ needs and rushes to their support whenever needed. Even while appearing to sleep on the milky ocean He is internally awake and ready to support the devotees, hence He is appropriately called Prajaagarah, the innately awake person.
The word ‘Urdhva’ means ‘above or on top’. On this basis, Sri Adi Sankara interprets this Nama as ‘Sarveshaam upari tishthan Urdhvagah – He towers over all, hence is called Urdhvagah’. Bhagavan is superior to every one in every way and is present everywhere; He knows everything and is ever-lasting. He stands above all in all respects thus He is called Urdhvagah, the one who stands far above.
Garuda always carries a snake in his talons. This story is about why Garuda began carrying this snake wherever he went.
Garuda!’ came a soft voice. Garuda stopped talking immediately, the power of the voice was such. Lord Vishnu spoke, ‘Garuda! I think you need to demonstrate to Indra, exactly how strong you are. Probably that way, Indra would be convinced of your strength and decide not to give Amrut to Sumukha.’ Indra was puzzled even as Garuda went forward towards Lord Vishnu. Lord Vishnu held out his hands. ‘I think you should carry me and show them.’
The word ‘patha’ means ‘path’ and ‘Sat’ means ‘righteous’. The word ‘Achaara’ is derived from the root ‘Chara – gatau’ means ‘to walk, conduct or behavior’. Based on these, Sri Adi Sankara interprets this Nama as ‘Sataam karmaani Satpathaah taan Aacharati eshah iti Satpathaachaarah – He conducts Himself in a righteous manner and hence He is called Satpathaachaarah. He leads by example and in all His incarnations He conducted himself strictly in the path of Dharma as laid out by righteous people and as prescribed by the scriptures.
Praana means life and dah is a giver. Based on this, Sri Adi Sankara interprets this name as ‘Mritaat Parikshit Prabhriteen Jeevayan Praanadah – He revived people like Parikshit from their death, hence He is called Praanadah, the Life-giver’.
Pranavah refers to the primordial sound of ‘A-U-M’ or the Omkara which preceded all Creation. Based on this, Sri Adi Sankara interprets this Nama as ‘Pranavo nama Paramatmano Vaachaka Aumkaarah; Tadabhedopachaarena ayam Pranavah – Pranava sound is nothing but the pronouncement of the Bhagavan and a revelation of Himself to the Universe. Because of this inseparable identity with Omkara Bhagavan is called Pranavah, the one who is Omkara Himself’.
The root meaning of Pana is a transaction or activity. On this basis, Sri Adi Sankara interprets this Nama as ‘Panatir Vyavahararthah tam Kurvan Panah – Pana means a transaction and therefore Panah is one who transacts actively’. He quotes the ine from Taittriya Aranyaka Upanishad (1.2.7) ‘Sarvaani Rupaani Vichintya Dheero Namani Kritvabhivadan Yadaaste – He, the brilliant one, contemplates various forms and creates them giving them different names’. Each creation is a transaction for Bhagavan and hence He is called Panah, the one who repeatedly transacts.
The word ‘Adi’ means the ‘beginning’ and ‘Anaadi’ is ‘One which has no beginning or origin’. Based on this, Sri Adi Sankara interprets this Nama as ‘Aadih Kaaranam asya na Vidyate iti Anaadih, Sarvakaaranatvaat – He has no origin or root cause as He is Himself the cause of everything else, hence He is called Anaadih, the one without an origin’.
The word ‘Bhuh’ means ‘support or load bearer’ and ‘Bhuvah’ means ‘of the earth’. On this basis, Sri Adi Sankara interprets this as ‘Bhuh Aadhaarah Bhuvah Sarvabhuta ashrayatvena Prasiddhaayaa Bhumyaah Bhuvah api Bhuh iti BhurBhuvah – He supports the Earth that bears the weight of every other being, hence He is called BhurBhuvah or the supporter of the Earth’.
The word ‘Lashmi’ has several meanings such as wealth, beauty and splendour. In this Nama, Sri Adi Sankara takes the meaning of Lakshmi as ‘splendour’. He connects it with the previous Nama and says that Bhagavan is not only the carrier of the Earth but also the splendour of the Earth. He says ‘Na kevalam Asau Bhuh Bhuvah Lakshmih Shobha cha iti Bhuvo Lakshmih – He is not only the support for the Earth but He also symbolises its splendour and glory’.
MahaBali was the great grandson of Hiranyakshipu and the grandson of Prahlada. He was taught the Vedhas by his grandfather Prahlada and after that by his teacher Shukracharya. The people were very happy and prosperous under his rule. King MahaBali was a generous man who engaged in severe austerities and penance and won the praise of the world. Mahabali performed severe penance to Lord Brahma and obtained Brahma’s blessing to rule over the three worlds. However, MahaBali aided by his Guru was always righteous and was devoted to Lord Vishnu.
Mahabali felt a surge of love towards the boy. He got up from the throne and offered it to the boy and bowed before him. He said, ‘I am honoured that you have come to my hundredth Ashwamedha Yagna. I now feel it will be a success’. Mahabali said looking at the boy lovingly.
Sri Adi Sankara interprets this Nama as ‘Shobhana Vividha Eeraa Gatayo yasya sah Suveerah – He has various auspicious movements hence He is called Suveerah, the one who performs auspicious movements or travels’. In His various incarnations He undertakes various journeys for the protection of good people thus earning Him the Nama Suveerah’.
The word ‘Ruchira’ means ‘attractive or tasteful’ and ‘Angadah’ means a shoulder ornament. Combining these, Sri Adi Sankara interprets the Nama as ‘Ruchire Kalyaane Angade Asya iti Ruchiraangadah – He has very beautiful and exquisite shoulder ornaments, hence He is called Ruchiraangadah’.
The root word is ‘Jan’ meaning ‘to be born’. Sri Adi Sankara interprets the meaning as ‘Jantoon Janayan Jananah – He creates all beings, hence He is called Jananah’.
Sri Adi Sankara interprets this as ‘Janasya janimato Janma Udbhavah Tasyaadirmoola Karanam iti Janajanmaadih – He is the root cause of birth of all beings, hence He is called Janajanmaadih, the fundamental source of everybody’s birth’. The immediate cause of birth may be the egg or seed or the mother’s womb but Bhagavan is the prime force which actually makes all this happen and therefore He is called Janajanmaadih, the prime cause of all births.
The root word is ‘Bhi’ meaning ‘fear’. Based on this. Sri Adi Sankara interprets this as ‘Bhayahetutvaat Bhimah – He is the cause of fear, hence He is called Bheemah’. He quotes from the Katha Upanishad (2.3.2):
Sri Adi Sankara’s words ‘Asuraadeenaam Bhayahetuh Paraakramah asya Avataareshu iti Bheemaparaakramah – He strikes terror in the heart of the enemy as His prowess is Limitless. As evident from His various Avataars, He struck terror in the hearts of the Asuras, hence He is called Bheemaparaakramah’.
‘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.
The word ‘ut’ is a prefix to denote ‘intensity’ and ‘taarana’ is derived from the root ‘tr – plavana santaranayoh’ meaning ‘to enable someone to cross over or swim’. Based on this, Sri Adi Sankara interprets this Nama as ‘Samsaara saagaraat Uttaarayati iti Uttaaranaah – He enables people to cross over the Samsara Sagara or the suffering of the worldly life, hence He is called Uttaaranah, One Who enables His devotees to cross over this Samsara Sagara.
Sri Adi Sankara offers two different interpretations for this Nama. The first one is ‘Dushkriteeh Paapasamjnitaa Hanti iti Dushkritiha – He destroys the Sins arising out of evil acts, hence He is called Dushkritiha – the Destroyer of Sins’.
Sri Adi Sankara offers two interpretations, the first of which is ‘Smaranaadi Kurvataam Sarveshaam Punyam Karoti iti Punyah – He creates auspicious effects for those who worship Him by techniques such as meditation, prayer, recitation of Namas etc. and hence He is called Punyah, the bestower of auspicious results’.
Nalakubera and Manigriva, were the sons of Lord Kubera, the God of Wealth. Once the two brothers were having fun on the banks of the river Mandakini Ganges. They were very intoxicated and enamoured in the company of women. Just then, Sage Narada was passing by and the women scampered to cover themselves at the sight of the venerable Sage. However, Nalakubera and Manigriva were so intoxicated that they could not appreciate the presence of the great Sage and therefore remained oblivious to his presence and failed to pay their respects to the great Sage.
With a mighty heave, the little Krishna pulled it forward; the force of the pull uprooted the trees and they crashed to the ground. Immediately, two purified heavenly beings in resplendent clothes appeared from the trees and paid their respects to Lord Krishna. Thus, the Kubera’s sons were released from Sage Narada’s curse.
You are very fortunate because you had the great opportunity to see him. If someone is able to see a great saintly person like Sage Narada, who is always serene and merciful to everyone, then immediately that conditioned soul becomes liberated. This is exactly like being situated in the full light of the Sun: there cannot be any visionary impediment.
The word ‘Duh’ stands for bad and ‘Svapna’ means dream. Naashanah is one who destroys or forestalls. Based on this, Sri Adi Sankara interprets this Nama as ‘Bhaavinah Anarthasya Soochakaan Dussvapnaan Naashayati Dhyaatah Stutah Keertitah Poojitash cheti Dus-Svapna-Naashanah – He destroys the bad dreams of those who meditate on Him, who praise Him, who recite His prayers and who worship Him, hence He is called Dus-Svapna-Naashanah’. Bad dreams are generally harbingers of bad things to happen and by eliminating such nightmares Bhagavan eliminates the possibility of bad things happening to His devotees. Samsara or the worldly life itself is a bad dream and Bhagavan liberates those from this Samsara who surrender unto Him.
The word ‘Vee’ stands for ‘different’, ‘Ra’ for paths and ‘Haa’ for destroyer. On this basis, Sri Adi Sankara interprets this as ‘Vividhaah Samsaarinam Gatih Muktipradaanena Hanti iti Veerahaa – He destroys the multiple or varied and aimless paths of people by granting them liberation and hence He is called Veerahaa, the destroyer of varied paths’.
The word ‘Raksha’ means to protect and Rakshanah is one who protects. Sri Adi Sankara interprets this as ‘Sattvan Gunam Adhishthaaya Jagat trayam Rakshat Rakshanah – He protects all the three worlds establishing His Sattvic nature (benevolent nature) in the process, hence He is called Rakshanah, the Protector’. Whenever the righteous were in peril, He appeared in His various incarnations and protected them from the evil doers, hence He is rightly known as Rakshanah, the Saviour.
The word ‘Santah’ refers to the good people and to those who follow the righteous path of Dharma. Sri Adi Sankara interprets this Nama ‘Sanmaargavartinah Santah Tadrupena Vidyavinayavriddhaye sa eva vartate iti Santah – Bhagavan manifests Himself in the form of righteous people for the sake of increasing knowledge and humility, hence He is called Santah, the personification of the righteous people’.
‘Jeev’ means to ‘live’ and based on this, Sri Adi Sankara gives the interpretation ‘Sarvaah prajaah Praanaroopena Jeevayan Jivanah – He makes all people live by giving them the vital life breaths or the vitalising airs, hence He is called Jivanah, the Life Giver’.
The word ‘Pari’ means ‘all around’ and ‘Avasthita’ refers to ‘being established’. On this basis, Sri Adi Sankara interprets this Nama as ‘Paritah Sarvatah Vishvam Vyaapya Avasthitah iti Paryavasthitah – He has occupied the Universe all around and has fully established Himself, pervading everything in the space of the Universe, hence He is called Paryavasthitah, One Who is spread all around the Universe’. He is permeating all things inside (Sarvantaryami) and outside (Sarvavyaapi).
Sri Krishna Datta Bharadvaj enjoys another aspect of Bhagavan’s Guna – His extreme concern to His devotee, and His ever being ready to protect the devotee from any harm. He interprets as ‘Parito bhaktam avasthitah tasya rakshaayai iti Paryavasthitah. He gives support from Srimad Bhagavatam (1.12.9, 10), where it describes how Bhagavan protected Parikshit in his mother’s womb by surrounding the yet-to-be-born child from the Brahmastra of Ashvatthama:
He enables people to cross over the Samsara Sagara or the suffering of the worldly life, hence He is called Uttaaranah. He destroys the Sins arising out of evil acts, hence He is called Dushkritiha – the Destroyer of Sins. He creates auspicious effects for those who worship Him by techniques such as meditation, prayer, recitation of Namas etc. and hence He is called Punyah, the bestower of auspicious results. He destroys the bad dreams of those who meditate on Him, who praise Him, who recite His prayers and who worship Him, hence He is called Dus-Svapna-Naashanah.
The word Raudram denotes any of three things viz. a violent action, passion or anger. Based on this Sri Adi Sankara interprets this as ‘Karma Roudram, Raagashcha Raudrah, Kopashcha Raudrah, Yasya Raudratrayam Naasti Avaapta sarva Kamatvena Raagadveshaader Abhaavaat Sa Araudrah – Because Bhagaven has no unfulfilled desire, he is free from violence, passion or anger. Being devoid of all three types of Roudram, Bhagavan is called Araudrah’.
Kundala means ear rings and it also means a coiled serpent. Based on these meanings, Sri Adi Sankara gives three interpretations. The first is ‘Shesharupabhaak Kundali – He is in the form of a serpent called Shesha or Adishesha, hence He is called Kundali, the serpent’.
The word Chakra means a wheel. In this context, it refers to the Sudarshana Chakra weapon in the hand of Sri Vishnu, which is also called Chakraayudham. Based on this, Sri Adi Sankara interprets this as ‘Samasta loka Rakshaartham Manastattvaatmakam Sudrashanaakhyam Chakram Dhatte iti Chakri – For the sake of protecting the whole world He is carrying a weapon in the shape of a Discus called Sudarshana, which revolves like the mind, hence He is called Chakri, the bearer of the Sudarshana Chakra’. In support of this Sri Sankara quotes the following from Vishnu Puranam (1.22.71):
The word Vikrama denotes two things – a) the stride of a person and b) the prowess of a person. Based on this, Sri Adi Sankara interprets this name as ‘Vikramah PaadaVikshepah, Shouryah Vaa; Dvayam cha Ashesha Purushebhyo Vilakshanam asya iti Vikrami – Vikrama can denote a foot print of a person; it can also denote the prowess of a person; In both these aspects Bhagavan stands above all others, hence He is called Vikrami, the one with unique foot print or the one with unparalleled prowess’.
‘Shabda’ means words and ‘Atigah’ means going beyond. Based on this, Sri Adi Sankara interprets this as ‘Shabdapravritti hetunaam Jaatyaadeenaam Asambhavaat Shabdena Vaktum Ashakyatvaat Shabdaatigah’ – He does not belong to a species which can be described in words and so He rises above the scope of words or language hence He is called Shabdaatigah, the one who transcends language. In support of this Sri Sankara cites from Taittriya Upanishad (2.4) ‘Yato Vaacho Nivartante Apraapya manasaa sah’ – Words are powerless to describe Him; The mind also cannot grasp Him.
Sri Adi Sankara interprets this as ‘Sarve Vedaah taatparyena tameva vadanti iti Shabdasahah – All the Vedas proclaim Him with a single focus, hence He is called Shabdasahah’. The word ‘Shabda’ here is used in the context of the voice of the Vedas and Sahah is used in to mean focus or target.
Generally the word ‘Shishirah’ applies to winter or the cold season of the year. Based on this, Sri Adi Sankara interprets this Nama as ‘Tapatraya abhitaptaanaam Vishraama Sthaanatvaat Shishirah – He provides a cool shelter to His devotees who are scorched by the three kinds of afflictions, hence He is called Shishirah, the cool one’. The three kinds of afflictions referred here are 1) Adhyatmic, relating to own body, 2) Adhibhautik, relating to other beings, and 3) Adhidaivik, supernatural or random causes. Bhagavan protects His devotees’ from all these types of torments, hence He is Shishirah.
Once Sanat Kumara rishis out of intense love and devotion for Lord Vishnu rushed hurriedly towards Vaikunta to have his Darshan. Jaya and Vijaya, the gate keepers of the Vaikunta stopped the Kumaras at the gate, thinking them to be children. They told the Kumaras that Sri Vishnu is resting and that they cannot see them now. 
The word ‘Sharvari’ means night and Sharvarikarah means someone who creates the night. Sri Adi Sankara interprets this as ‘Samsarinaam Atma Sharvariva Sharvari; Jnaninam punah samsarah Sharvari; taam ubhayeshaam karoti iti Sharvarikarah – For ordinary people, the matters of the soul remain hidden in darkness, like the night; And for the enlightened, mundane and wordly matters remain in darkness, like the night; Since Bhagavan causes both these states (night like), He is called Sharvarikarah, the Creator of night’.
Bhagavan has no desire, hatred, etc., and hence devoid of anger, so He is called Araudrah. He is bedecked with beautiful fish-shaped ear-rings and hence He is Kundali. He weilds the powerful Sudarshana Chakra for the sake of protecting the whole world, hence He is called Chakri, the bearer of the Sudarshana Chakra. He has giant strides and unparalleled prowess, hence He is Vikrami. His commands are inviolable that are strongly rooted in the Vedas and the other scriptures, hence He is called UrjitaShaasanah.
Sri Adi Sankara explains this Nama in three distinct parts viz. Anantah, Hutabhuk and Bhokta. He interprets the first part of the Nama, Anantah, in two different ways. The first is ‘Nityatvaat Sarvagatatvaat Deshakaalapariccheda Abhaavaat Anantah – His Permanence, Omnipresence and the ability to transcend beyond the limitations of time and space aptly makes Him Anantah, the Limitless One’. 
The second interpretation is ‘Anantah Shesharupo va – He is called Anantah also because of His manifestation as the Adishesha (a.k.a. Anantah), the serpent that carries the Earth on its head.
Sri Adi Sankara interprets this Nama as ‘Bhaktanam Sukham khandayati iti va Mokshalakshanam Dadaati iti Sukhadah – He gives comfort and joy to His devotees by leading them to Moksha, hence He is called Sukhadah, the comfort-provider’.
This Nama can be divided into Na+Eka+Jah. Ekajah means one who is born once and Naikajah is the opposite, namely, One who is born again and again. On this basis, Sri Adi Sankara interprets this Nama as ‘Dharma guptaye Asakrit Jaayamaanatvaat Naikajah – He incarnates repeatedly for protecting and upholding Dharma, hence He is called Naikajah, One who is born again and again’.
‘Agra’ means first, before or at the beginning and ‘Jah’ means one who is born. Based on this, Sri Adi Sankara interprets as ‘Agre jaayate iti Agrajah Hiranyagarbhah – He appeared before anybody else hence He is called Agrajah, the first-born’. Here he refers to Bhagavan’s appearance as the primordial golden egg called Hiranyagarbha from which all other creations happened. In support he quotes the following passage from Rigveda ‘Hiranyagarbhah Samavartata agre – Hiranyagarbha appeared prior to all others’.
The term ‘Nirvinna’ means ‘despondency, despair or depression’ and so Anirvinnah refers to someone who does not have any concerns, anxieties or worries. Based on this, Sri Adi Sankara interprets this Nama as ‘Avaapta sarva kaamatvaat Apraapti hetu abhaavaat Nirvedah asya naasti iti Anirvinnah – He has got everything He could wish for and there is nothing that He cannot obtain, so He has no cause for any depression or anxiety. Hence He is called Anivinnah, the carefree one’.
Sat stands for good people and Aamarshee means one who forgives. Based on this, Sri Adi Sankara interprets this as ‘Satah Sadhoon Aabhimukhyena Mrishyate Kshamate iti Sadaamarshi – He forgives any transgressions that is committed inadvertently by good people, hence He is called Sadaamarshi’.
Even though this person lived close to the Parthasarathy temple in Triplicane, Chennai, he never went into the temple. Soon his son got married and had a baby. On the first birthday of this child, he invited the parents of his daughter-in-law. The girl’s parents were very religious and when they visited they brought plenty of gifts for the child and the family for the ‘Ayush homam’ (First birthday event). 
The word ‘Loka’ means the World and ‘Adhishthaanam’ means ‘to support or to bear’. Based on this, Sri Adi Sankara interprets this Nama as ‘Tam Anaadhaaram Aadhaaram Adhishthaaya Trayo Lokaah Tishthanti iti Loka-Adhishthaanam Bramha – All the three Worlds stand stable using Him as their support though He Himself has no external support, hence He is called Loka-Adhishthaanam, the supporter of all the Worlds’.
Sri Adi Sankara gives the interpretation for this Nama as ‘Svarupa Shakti Vyaapaara Kaaryaih Adbhutatvaat vaa Adbhutah – His image, His power and His deeds are awesome, hence He is called Adbhutah, a wonderful person’. Bhagavan is wonderful and each and every aspect of Bhagavan is wonderful, thus giving Him the name Adbhutah, the Wonder.
He is Limitless, Omnipresent and Sustainer of all Worlds and hence He is called Ananta Hutuabhuk Bhokta. He gives comfort and joy to His devotees by leading them to Moksha, hence He is called Sukhadah, the comfort-provider’. He takes many incarnations to protect the pious and re-establish Dharma, hence He is Naikadah. He is First born and the Hiranyagarbha, so He is Agrajah.
The word Vihaayasa has many meanings including a bird and the sky. Gatih means the path or travel. Gatih also means the abode. Sri Adi Sankara gives two interpretations based on different meanings for Vihaayasah and Gatih. The first interpretation is based on Vihaayasah to mean the sky and he says ‘Vihaayasam gatih Aashrayah asya iti Vihaayasagatih Vishnupadam – His abode is up in the sky or the Vaikuntha and hence He is called Vihaayasagatih’. His second interpretation is ‘Vihaayasam gatih Aashrayah asya iti Vihaayasagatih Aadityah vaa – He moves in the sky in His form as the Sun hence He is called Vihaayasagatih, the traveller in the sky (as the Sun)’.
The meaning of this Nama is ‘great light or illumination’. Based on this, Sri Adi Sankara interprets this Nama as ‘Svata eva dyotate iti Jyotih – One who shines spontaneously from within and hence He is called Jyotih, the self-illuminating great light’. In support he gives the following quotation from Maha Narayana Upanishad (13.1) which says ‘Narayana Paro Jyotih Atma Narayanah Parah – Narayana is the ultimate Light and is the ultimate Soul’.
Ruchi means both ‘effulgence or shine’ and ‘wish or desire’. Accordingly, Sri Adi Sankara explains the Nama as:
Ravih refers to the Sun and this Nama signifies Bhagavan in His manifestation as the Sun. Sri Adi Sankara interprets this as ‘Rasaan Aadatte iti Ravih Adityatma – The Sun has the name Ravih because he absorbs all the rasas or fluids from all objects. Bhagavan has the essence of the Sun, hence He is called Ravih’. Sri Sankara gives the following reference from the Vishnu Dharmottara (1.30.16) in support of this – ‘Rasanancha Tathadanaat Raviriti Abhideeyate – The Sun is called Ravi because He extracts and absorbs all the basic essences from all the objects’.
The word ‘Vi’ stands for Vividham meaning various or multiple, and Rochanah stands for ‘Rochate’ meaning exhibiting splendour or pleasing aspect. Based on this, Sri Adi Sankara interprets this as ‘Vividham Rochate iti Virochanah – He has multiple splendours or gives pleasure to all in a variety of ways hence He is called Virochanah’.
Sri Adi Sankara interprets Suryah as ‘Soote Shriyam iti Suryah Agnir Vaa – Suryah’ denotes one who generates or creates wealth or brilliance referring to either the Sun or the fire’. So this Nama means the Sun or the Fire which describes Lord Vishnu very appropriately as He is the creator of all the wealth and brilliance in the world.
Savita is the short form of the word Prasavita meaning the Creator. Based on this, Sri Adi Sankara interprets this Nama as ‘Sarvasya Jagatah Prasavitaa Savitaa – He is the Creator of the whole world and hence He is called Savita’. He gives reference from the Vishnu Dharmottara (1.30.15) which says ‘Prajaanaam tu Prasavanaat Savitaa iti nigadyate – He is called Savita because He creates all the world and its people’.
Ravi means the Sun and lochana means eye. Sri Adi Sankara interprets this Nama as ‘Ravih lochanam chakshuh asya asti iti Ravilochanah – He has the Sun as His eye, hence He is called Ravilochanah’. In support he quotes from Mundaka Upanishad (2.1.4) ‘Agnir Murdha Chakshushee Chandra Suryau – He Who has fire for the crown of His head, and has the Moon and the Sun as His eyes’.
Vandhavar edhirikolla maamani mandapatthu andha mil perinbathaadiyaadu irndhuamai…’(10.9.10)
He is called Vihaayasa-gatih since it is through Him and because of Him that those devotees who have reached the highest stage of bhakti attain the Supreme abode i.e. Parama-padam. As He shines spontaneously from within, He is called Jyotih, the self-illuminating great light. He is known as Suruchih as His effulgence is beautiful, auspicious and attractive. He is the ultimate enjoyer of all offerings whether it is offered to Him directly or indirectly through other gods and He is the Supreme God who is Omnipresent, hence He is called Hutabhug-Vibhuh.
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’.
The word ‘Dhanuh’ means a bow and ‘Dharah’ means ‘one who wields it’. Based on this Sri Adi Sankara interprets this as ‘Sriman Rama Nama Mahat Dhanur-Dharayama sa iti Dhanurdharah – He carried a great bow in His Rama Avataar (to protect the Rishis), hence He is called Dhanurdharah’, emphasising the words ‘the great bow’.
After narrating the story of Tataka, Sage Vishwamitra asks Rama to kill her. The Shastras forbid the killing of women by a warrior. Rama was puzzled as to how could the Sage, who was well conversant with the Shastras, ask him to kill Tataka?
Veda is knowledge and Dhanurveda is the Science of Archery and the Knower of the Science of archery in its completeness is Lord Rama. Sri Adi Sankara interprets this as ‘Sa Eva Daasharathih Dhanurvedam Vetti iti Dhanurvedah – The son of Dasharatha, who alone is the Knower of the Science of Archery (Dhanur Veda) and hence He is known as DhanurVedah’. There were other eminent archers like Arjuna and Karna but Rama was way above the rest of them and so He alone is identified as the personification of the Science of Archery.
The root from which this Nama is derived is ‘dam – upashame’ meaning ‘to be tamed’. The means of punishment for the wicked is Dandah – ‘Dushtaan dandayati iti Dandah’.
The word ‘Damanam’ means control and Damayita is who controls or subdues. Sri Adi Sankara interprets this as ‘Vaivasvata Narendraadiroopena Prajaa Damayati iti Damayita – He disciplines or subdues His subjects in the form of Yama, the god of death or in the form of the rulers of Kingdoms, hence He is called Damayita, the controller’.
The Lord can only be tamed with devotion. Many instances of the Lord submitting to the wishes of his devotees are narrated in the Puranas. For e.g. The Lord submitting Himself to be to be tied to a mortar by Yashodha, Sri Thirumazhisai Azhwar asking Bhujanaga sayana Perumal of Thiruvekka temple to leave Kanchipuram when the King banished Kanikannan (Azhwar’s disciple from his Kingdom) etc.
Aparajitah means ‘One who cannot be defeated’. Sri Adi Sankara interprets this as ‘Shatrubhih na Parajitah iti Aparajitah – He is undefeated by any of the enemies and hence He is called Aparajitah’. This Nama had appeared earlier in Shloka 59 for which Sri Sankara had given the interpretation that Bhagavan is not defeated by internal enemies such as anger, greed, desire etc.
Sri Adi Sankara offers three different interpretations for this Nama. The first is ‘Sarva Karmasu Samarthah iti Sarvasahah– He is skilled (expert) in all activities, hence He is called Sarvasahah’. Here Sahah is used in the context of ‘being capable of’.
Sri Adi Sankara interprets this as ‘Sarvaan sveshu sveshu Krityeshu Vyavasthaapayati iti Niyanta – He sets up various entities in their respective duties and organises the work pattern for all these entities, hence He is called Niyanta or the Organiser’.
Niyamah means a set path or a set role and based on this Sri Adi Sankara says ‘sveshu sveshu adhikareshu praja niyamati iti Niyamah – He is the Director of all beings in their respective functions (covered in Shloka 17). 
Sri Adi Sankara interprets two versions of this Nama namely Yamah and Ayamah. Using Yamah, Sri Sankara interprets as ‘Athavaa Yamaniyamau Yogaange Tadgamyatvaat Sa eva Niyamah Yamah – Bhagavan is attainable through two yogic paths – Yama and Niyama – and hence He is identified with the two Namas ‘Niyamah and Yamah’.
In the Bhagavad Gita (Chapter 10 Verse 29) Lord Krishna declares that He is Yama among subduers:
He carried a great bow in His Rama Avataar (to protect the Rishis), hence He is called Dhanurdharah. He is the Propounder of the Science of Archery – Dhanur-Veda and so He is known as Dhanurvedah. He sets the rules of Dharma and is the source of punishment for those who administer Dharma, hence He is Dandah. He disciplines or subdues His subjects in the form of Yama, the god of death or in the form of rulers of Kingdoms, hence He is called Damayita, the controller. He is Damah as his acts of punishment are to bring them to the path of Dharma. He is A-damah as He cannot be tamed or subdued. 
Bhaara means a load or burden and Bhrit is one who bears or carries. Based on this, Sri Adi Sankara interprets this Nama as ‘Anantaadi Rupena Bhuvo bhaaram Bibhrati iti Bhaarabhrit – He carries the weight of the Earth in the form of the Serpent called Ananta or AdiSesha, hence He is called Bhaarabhrit’. Bhagavan is not just simply carrying the physical weight of the Earth but is carrying the entire burden of running the affairs of the Universe efficiently, in an orderly manner, by establishing and maintaining suitable laws of nature.
This Nama is based on the root word ‘Kath- vaakya prabandhe’ meaning ‘to tell or to narrate’, so Kathitah means one who is being described or talked about by all. Sri Adi Sankara gives two interpretations for this Nama, the first of which is ‘Vedaadibhih ayameva paratvena Kathitah iti Kathitah – He alone is declared by all scriptures such as the Vedas as the Ultimate Supreme Being, so He is called Kathitah, the One who is pronounced Supreme.
Bhavishya Puranam (132.95) says:
Sri Adi Sankara gives two different interpretations for this Nama. In the first one Yogah is defined as knowledge and in the second it is used in the sense of self control. The first interpretation is ‘Yogo Jnaanah Tenaiva gamyatvaat – Yogah is Knowledge and He is obtainable only through Jnana or Knowledge and hence He is called Yogi’.
Sri Adi Sankara explains this as ‘Anye Yoginah yogantarayaih hanyante svarupat pramaadyanti Ayam tu tadrahitatvaat teshaam Ishah Yogishah – The other Yogis are affected by many distracting influences and get deflected from their path but He is unaffected by such distractions and therefore He is the foremost and the Lord among the Yogis. Hence He is called Yogishah, the Supreme Yogi’.
The word ‘Sarva’ means ‘all’ and ‘Kama’ means ‘desire’. Based on this, Sri Adi Sankara interprets this Nama as ‘Sarvaan Kaman Sadaa dadati iti Sarvakamadah – He fulfils all the wishes of His devotees at all times, hence He is called Sarvakamadah’.
‘Ashram’ basically means a cottage or a place of rest in the middle of a jungle where travellers’ can rest. Sri Adi Sankara interprets this Nama as ‘Aashramavat Sarveshaam Samsararanye Bhramataam Vishramasthaanatvaat Ashramah – Like a hermitage in the middle of a forest, He is an abode of peace and comfort for the troubled travellers’ wandering in the forest of Samsara, hence He is called Ashramah, the grantor of peaceful hermitage’.
This Nama is based on the root word ‘Shramu’ meaning ‘to be fatigued or troubled’. Based on this, Sri Adi Sankara interprets this as ‘Avivekinah sarvaan Santaapayati iti Shramanah – He torments all those who do not exercise their discriminatory wisdom, hence He is called Shramanah’. Bhagavan is Shramanah as He makes them endure the consequences of their poor choices and or in this sense He torments such unwise people.
Sri Adi Sankara gives the interpretation ‘Kshaamaah Ksheenaah Sarvaah Prajaah karoti iti Kshaamah – He reduces all beings to the state in which they were prior to their current form, hence He is called Kshaamah, the Reducer’.
Parnah means a leaf. We covered this Nama earlier as part of Shloka 21 (Nama 194). Sri Adi Sankara identifies Bhagavan with beautiful leaves (which are the Vedas) on the tree of Samsara and explains this Nama as ‘Shobhanani Parnani Chandaamsi Samsarataru rupinah asya iti Suparnah – Bhagavan is represents the Vedas and He is like the beautiful leaves on the tree of Samsara and hence He is called Suparnah’. He supports this by the quotation from the Bhagavad Gita (15.1):
dva Suparna sayuja sakhaya samanam vriksham parishvajate |
Sri Adi Sankara’s earlier interpretion of this Nama was that ‘He is the carrier of air in all its seven forms – Vahatah sapta Avahadin vahayati it Vaayuvahanah’. He interprets the current occurrence of this Nama as ‘Vaayur vahati Yadbheetyaa Bhutaani sa Vaayuvahanah – He makes the air flow and carry all beings and thus sustain life forces, hence He is called Vaayuvahanah’. In support he quotes from the Taittriya Upanishad (2.8) which says ‘Bheeshaasmaat Vaatah Pavate – Air moves out of fear for him’. In other words, He causes Vaayu to do its work of sustaining life and hence He is called Vaayuvahanah.
Vinata suta, son of Vinata, the mighty Garuda is the Vahana (mount) of Sriman Narayana and he is Veda himself. While Garuda is the Vahana of the Lord, here is an instance where the Lord used Vaayu as His Vahana and the Lord carried Garuda.
He carries the weight of the Earth in the form of the Serpent called Ananta or AdiSesha, hence He is called Bhaarabhrit. He is described and talked about at length in all the Vedas, so He is called Kathitah, the One who is talked about. He has a unique greatness in harmoniously bringing together a combination of things that usually do not go together, hence He is a Yogi. He is the foremost and the chief among the Yogis, hence He is called Yogishah, the Supreme Yogi. He fulfils all the wishes of His devotees at all times, hence He is called Sarvakamadah.
The word ‘Anuh’ means an atom, the smallest particle or constituent of matter and describes one His eight Aishvaryas i.e., Animan. Based on this, Sri Adi Sankara defines this Nama as ‘Soukshmya Atishayatvaat Anuh – He is Anuh, because of His extreme subtleness’.
This Nama describes His Aishvarya or power called ‘Mahima’ – of becoming greater than anything that we know of as great. The emphasis here is His power of vastness, in contrast to the Anutva in the previous Nama.
This Nama represents another of the Ashta Aishvaryas, called Laghima, or the ability to be lighter than anything that we know is light. The root from which the Nama is derived is ‘Krish – tanukarane’ meaning ‘to become lean or thin or light-weighted’. The Nama is interpreted as referring to the ability to be lean or thin, or to be light, depending on the interpreter. 
This Nama describes the ‘Garima’ Aishvarya of His ability to become as big and heavy as He wishes. The Nama is based on the root word ‘Sthul – paribrhamane’ meaning ‘become big or stout, grow bulky or fat’. Based on this, Sri Adi Sankara interprets this as ‘Sthulah iti Upacharyate Sarvatmatvaat – He is described figuratively as the ‘mammoth One’ because He is the collective embodiment of all living creatures, so He is called Sthulah’. 
This Nama is an expression of His Aishvarya or power of Ishitvam – Lordship. Guna is a quality or an attribute such as Daya (Mercy), Karunya (Compassion) etc., and also refers to the three attributes, namely Sattva, Rajas, and Tamas. In this Nama, Bhagavan is described as possessing these qualities or attributes.
This Nama is an expression of His Aishvarya of Vashitvam that represents the Supreme power of holding others in a magical spell at His will. However, this Nama conveys that Bhagavan, in essence, is devoid of form or qualities. He is Nirguna and Niraakaar in His pure form.
This Nama signifies the Aishvarya called Praakaamyam (Irresistible will), the power of achieving whatever He desires. Mahaan is somebody who is great or Supreme. Sri Adi Sankara gives a detailed interpretation of Bhagavan’s greatness and says ‘Shabdaadi Guna rahitatvaat, Niratishaya Sukshmatvaat, Nityashuddha Sarvagatatvaadinaa cha Pratibandhakam Dharmajaatam Tarkatopi yato vaktum na shakyam ata eva Mahaan – He is removed from the defining properties such as sound, touch, form, taste and smell; He is immeasurably subtle; He is ever pure and all pervading; He knows no obstacles; He cannot be described fully even for the sake of argument; All these make Him Mahaan, the Supreme personality’.
The little Krishna was just three months old. He was just beginning to turn over on his belly. There was great joy in the heart of Yashoda when she saw her son lying on his stomach and smiling at her. She wanted to celebrate the occasion and invited all the ladies of Gokula. Gathered in a large group, they all went to the banks of the Yamuna. In the midst of the sound of drums, music and chanting of Mantras the child was given a ceremonial bath.
This Nama represents the Aishvarya called ‘Praapti’ that denotes His ability to achieve anything. It is based on the root word ‘Dhri’ meaning ‘to hold or support’, so Adhritah refers to someone who does not any support from anyone or anything. Based on this, Sri Adi Sankara interprets this name as ‘Prithivyaadeenaam Dhaarakanamapi Dhaarakatvaat Na kenachit Dhriyate iti Adhritah – He supports even objects like the Earth which support everything else but He is not supported by any other entity, hence He is called Adhritah, the unsupported one’.
This is the combination of ‘Su’ and ‘Aasyah’ meaning good or beautiful face. Sri Adi Sankara gives two interpretations, the first of which is ‘Shobhanam Padmodara talavat taamram Abhirupatamam Asya Aasyam iti Svaasyah – His face is rosy and bewitching like the inside of a Lotus flower’.
The word ‘Praak’ means first or foremost and Vamsha refers to a race or dynasty. Based on this, Sri Adi Sankara interprets this Nama as ‘Anyasya Vamshino Vamshaa Paashchaattyaah ; Asya Vamshah Prapanchah Praageva, Na Paashchaattya iti Praagvamshah – His dynasty, namely the Universe, is the most ancient one; All other dynasties came much later and hence He is called Praagvamshah, the one with the most ancient dynasty. There are many famous dynasties such as the Surya Vamsha, Chandra Vamsha, Yadu Vamsha etc. but they all came later compared to the Cosmos, hence He is Praagvamshah.
As in the previous Nama, Sri Adi Sankara has placed the interpretation of Vamsha as the Universe since it is the dynasty of Bhagavan. Sri Sankara’s explanation is ‘Vamsham Prapancham Vardhayan Chedayan Vaa Vamshavardhanah – He expands the Universe in His role as the Protector and also destroys it when the time comes in His role as the Destroyer, hence He is called Vamshavardhanah.
He is Anuh because of His ability to become smaller than an atom and for His extreme subtleness. He is gigantic and has the ability to grow beyond any limits in an instant, hence He is called Brihat. He is capable of becoming so thin to become invisible that He is beyond anything material in nature, so He is called Krishah. He is described figuratively as the ‘mammoth One’ because He is the collective embodiment of all living creatures and He is All pervasive, so He is called Sthulah. He supports the qualities of Sattva, Rajas, and Tamas to varying degrees in the different beings as part of His functions of Creation, Sustenance and Dissolution, hence He is Gunabhrit. Even though He is in contact with all the Jivas at all the time, He is untainted by their defects as He is not subject to any one, and is above all of them, hence He is Nirgunah. He wields the power of achieving whatever He desires at His will and hence He is called Mahaan, Supreme or Great.
The word ‘Sahasra’ means a ‘thousand’ but in this context it implies ‘innumerable’, and ‘Archih’ means a ‘Ray’. Hence taking them together, Sri Adi Sankara gives the interpretation as ‘Sahasraani Anantaani Archeemshi yasya sah Sahasraarchih – He has innumerable rays of brightness emanating from Him and hence He is called Sahasraarchih, One with countless rays’.
The word ‘Sapta’ means seven and ‘Jihva’ means tongue. Saptajihvah is the name given to Agni or Fire because Agni has seven different tongues or forks. Sri Adi Sankara interprets this as ‘Sapta Jihvaa asya santi iti Saptajihvah – He, in His form of Agni, has got seven tongues or forks and hence He is called Saptajihvah’.
Sri Adi Sankara gives two different interpretations for this Nama. The first is ‘Sapta Ashvaah Vaahanaani asya iti SaptaVaahanah – He uses a chariot drawn by seven horses as His vehicle (in His form as the Sun), hence He is called SaptaVaahanah’.
The word ‘Murti’ refers to a ‘form’ and Amurti literally means ‘One Who has no form’. Sri Adi Sankara gives two different interpretations for this Nama. The first is ‘Murtih Ghanarupam Dharanasamartham Characharalakshanam Tadrahitah iti Amurtih – Murtih is an object with weight and dimensions which is characterised by a movement or lack of a movement but Bhagavan is not subject to these limitations, hence He is called Amurtih, One Who is not a material object’. He quotes from the Aitareya Upanishad (1.3.2) in support of this definition – ‘so apo abhyatapattabhyo abhitaptabhyo murtir ajayata – He brooded over the waters. From the waters, thus brooded over, there emerged a form’.
We have covered this Nama earlier in Shloka 16. The word Agha refers to Sin or Sorrow. Using this, Sri Adi Sankara defines this Nama as ‘Agham Duhkham Paapam Cha Asya na Vidyate iti Anaghah – He has no sin or sorrow, hence He is called Anaghah’. Not only is He without sin or sorrow, but He relieves His devotees from these afflictions as well. The Phalashruti says ‘Sankeertya Naarayana shabdamaatram Vimukta Duhkhaah Sukhino Bhavantu – Anyone chanting the name of Sriman Narayana will be relieved of all sorrows’.
Lord Krishna says to Uttara – ‘O Uttara, I never utter an untruth. My words will prove true. I shall revive this child in the presence of all creatures. Never before have I uttered an untruth even in jest. Never have I turned back from a battle. (By the merit of those acts) let this child revive! As righteousness is dear to me, (by the merit of that disposition of mine) let Abhimanyu’s son, who is born dead, revive! Never hath a misunderstanding arisen between me and my friend Vijaya (Arjuna). Let this dead child revive by that truth! As truth and righteousness are always established in me, let this dead child of Abhimanyu revive (by the merit of these)! As Kansa and Kesi have been righteously slain by me, let this child revive today by that truth!’
Sri Adi Sankara gives two interpretations for this Nama. The first is ‘Pramaatraadi Saakshitvena Sarvapramaana Agocharatvaat Achintyah – Bhagavan is the means of perceiving everything else, and therefore He cannot be perceived by any means of perception, hence He is called Achintyah, the unperceivable’.
He has innumerable rays of brightness emanating from Him, hence He is called SahasrArchih. He, in His form as Agni, has got seven tongues, so He is known as Sapta-Jihvah. He, in His form of Fire, has seven flames that are kindled by seven different kinds of offerings. He, in the form of Sun, uses a chariot drawn by seven horses as His vehicle, so He is called Sapta-Vaahanah.
Su is a prefix meaning ‘Sukham or Saunkaryam’ in this context. The root word is ‘labh – praptau’ means ‘to get with ease’. Sukhena Saukaryena va labhyah Su-labhah – He Who is attained easily. Sri Adi Sankara interprets this Nama as ‘Patra-pushpadibhih bhakti-matra-samarpitaih sukhena labhyata iti Su-labhah – He Who is easily attainable by offering even leaves, flowers, fruits, etc., with full devotion’. 
Sakrdeva prapannaya tava asmi iti yacate |
This Nama has the following meanings:
Sri Adi Sankara (and other who follow Sankara) take this as two Namas – Shatrujit and Shatrutaapanah while Sri Parasara Bhattar interprets this as a single Nama.
This is another Nama which is treated as two separate Namas by Sri Adi Sankara (and others) while Sri Parasara Bhattar takes it as one Nama. This Nama is an outstanding example that illustrates the uniqueness of Sri Bhattar’s commentary. But first, let us look at the individual meanings of the two parts:
This Nama has the following meanings:
Sri Adi Sankara interprets this as ‘Chanura Namanam Andhram Nishuditavaan iti ChanurAndhraNishudanah – He destroyed a wrestler called Chanura hailing from the Andhra region hence He is called ChanurAndhraNishudanah’.
He is easily pleased and can be attained even by offering leaves, flowers, fruits, water etc. with utmost devotion, hence is He is called Sulabah. He Who has taken a strong vow to protect those who come to Him through by one means or another, through whatever means it takes, is Su-Vratah. He protects His devotees without any special effort on their part, so He is Siddhah. He is always victorious and torments His foes, hence He is called Shatru-jit Shatru-tapanah.
This Nama has several meanings:
திகழுமருக்கனணிநிறமுங் கண்டேன்*
The word ‘Vaak’ means speech and ‘Vaageeshvarah’ is the Lord of speech or the spoken word. Based on this, Sri Adi Sankara interprets this as ‘Sarveshaam Vaageeshvaraanaam Bramhaadeenaam api Eeshvarah – He is the Lord of all the masters of speech like Bramha, hence He is called Sarva-Vaageeshvareshvarah, the Lord of the Lords of Speech’. There are many masters of speech such as Bramha, Brihaspati, Hanuman and the like. But Bhagavan towers over them all as He is the One who has given the speech faculty to the rest. Hence, He is the Supreme Lord of language and so He is called Sarva-Vaageeshvareshvarah.
The word ‘Hradah’ refers to a great lake or the Ocean based on this Sri Adi Sankara interprets this Nama as ‘Avagaahya tadaanandam vishramya Sukham Aasate Yoginah iti Mahahradah iva Mahahradah – The Yogis remain peacefully in His bliss and derive comfort akin to plunging into a lake, hence He is called Mahahradah or the great lake’.
This Nama has several meanings:
This Nama has the following meanings:
Sage Narada looked at Matali with mischievous eyes and said ‘Now that you have asked me, I can think of someone who would be a good match for your daughter and I will show you.’ Both Matali and Narada left for the underworld. There in a beautiful garden, he saw a noble looking Naga. As Narada came forward, the man bowed to Sage Narada. He welcomed the two of them heartily.
Lord Vishnu smiled, ‘You are the King of the Devas and I cannot make your choices for you. You will have to decide whether or not to give Amrut to Sumukha.’ Indra nodded to himself and thought for some time and finally looked at Sumukha and said, ‘I will give you the Amrut, Sumukha. And I will face the consequences.’ Lord Vishnu smiled at him but did not say anything. Sumukha and Matali looked visibly relieved.
Lord Vishnu looked at Garuda and said, ‘Garuda! You are strong and powerful, no doubt but you have become proud and arrogant! Let that not get into your head. You carry my weight because I let you carry my weight. It is me who carries all of you.’
This Nama has the following meanings:
Suvarnabinduh. He is not agitated or perturbed by internal distractions like desires and hatred or by external foes like the Asuras, hence He is known as Akshobhyah. He is the Lord of all the masters of speech like Bramha, hence He is called Sarva-Vaageeshvareshvarah, the Lord of the Lords of Speech.
Divya Kataksham 