Vishnu Sahasranaama 651 to 700 Names
651. Kaamadevah — "The Beloved Lord." One who is a seeker must necessarily get charmed by the Glory of Sree Narayana, and by the influence of this captivating love He is to be worshipped. Thus One Who is to be loved and worshipped by the seekers who strive for the four "aspira- tions-in-life"—Purushaarthas. There is also this meaning for the term: "The One Who is Pradyumnah"—since Pradyumna- form is an incarnation of Kaama (Love).
652. Kaamapaalah — "The Fulfiller of Desires of all His true devotees." Those who in their sincere attitude and love for Him alone are surrendered unto Him, their hearts' inner longings are satisfied by Him. The same idea finds similar but varied interpretation in that Kaamapaalah can imply "One Who had taken the incarnation of Balarama," for Balarama is called as the "Wielder-of-the-plough" (Hala-ayudhah) or as Kaamapaalah. Thus it can also mean "Protector (Paalah) of His devotees" (Kaama, meaning the 'Desired Ones'^.
653. Kaamee — One who has fulfilled all His desires. Desire is an expression of an inherent sense of in- completeness—and this insufficiency unto oneself is called ignorance of the Self. The non-apprehension of Reality gives rise to endless misapprehensions of the same. Sree Narayana is the Self, the Reality, and so all non-apprehensions must end in Him, then no desires can ever remain in Him demanding fulfilment. He is "One of fulfilled desires" ... Some commentators give just the opposite explanation, since the term Kaamee in Sanskrit can also mean "One who has desires." Here it would mean that Lord Vishnu is the Supreme Reality who "desired to create" the world of plurality. The Upanishads roar: "He desired" (Sah akaamayata). The creative urge in the Supreme is that which expressed as the apparent illusion of a playful creation of multiplicity and the endless varieties in them.
654. Kaantah — "Of Enchanting-Form;" "Supremely-Handsome;" the "Beauty of Beauty itself." In all His Incarnations we find Him described as extremely charming with His Grace and Beauty. In Sanskrit the term Kah means the Creator, Brahmaaji. In this sense, therefore, Ka-antah can suggest "One Who destroys even the Creator during the dissolution."
655. Kritaagamah — The author of the Scriptures (Aagamas). Sruti and Smriti form the Aagamas. Or in perfect harmony with the preceding term where Lord is termed as the destroyer of even the Creator at the time of deluge, some commentators have again interpreted this term as "The One Who is the inaugurator of the Krita- Yuga." This means the Lord is One into Whom the world dissolves and from Whom the world rises up again.
656. Anirdesya-vapuh — "Of Indescribable Form;" "Of Indefinable Nature." Since the Lord transcends the Elements and is the very cause for the three Gunas— as the pure Self, expressing Itself through the body, mind and intellect of man—it becomes impossible to describe or define His Form.
657. Vishnuh — "All-Pervading." One Who per- vades the entire Visvam. In His Visvaroopa-form in Geeta XI we have from Arjuna a description of the dazzling wonderment of Him as "All-pervading."
658. Veerah — "The Valiant;" "The Courageous— the One of heroic exploits." The root 'Vi' often means creation, radiance, existence, involution or motion. One who has all these powers is called Veerah.
659. Anantah — "Infinite; Endless." That which is unconditioned by Time-Space-Substance is 'Infinite.' None can discover the end of such a Truth. Conditioned things will all have an end—a change from one condition to another. The Infinite is totally unconditioned, so unlimited, and naturally, therefore, changeless. Hence Narayana is Infinite.
660. Dhananjuyali — One Who had gained through his conquest and his prowess vast wealth for the enrichment of his country. From his various campaigns, Arjuna had brought great wealth to the land. In Bhagavad-Gita, Lord Krishna says: "I am Dhananjaya, among the sons of Pandu.”
661. Brahmanyah — One Who is a great friend of Brahman. The term Brahman includes in its connotation the Scistra, Tapas, Vedas, Truth, Knowledge, etc. Sree Nara- yana is a protector and friend of all these. Here Brahman means Jceva—a friend of all individuals.
662. Brahma-krit — The One Who performs the Brahman—meaning the one who lives in Truth, who abides in Tapas, etc. He is the author of Brahman as enumerated in the explanation of the preceding term.
663. Brahmaa — "Creator." As the total Creative-power, it is Narayana Who functions as Creator through Brahmaaji. 664. Brahma — "The Biggest, the Vastest, the All-Pervading." Upanishads thunderingly declare the Brahman to be "Existence—Knowledge—Infinite." The Knowledge which lifts all false perceptions of differences, pure in all its aspects, ever beyond the grasp of the senses, and that which can be experienced' only in one's own Self, is called Brahman"
665. Brahma-vivardhanah — "One Who increases the Brahman." Here, of course, the term Brahman means "Austerities, Vedas, Truth, Knowledge." These are increased in one who has earned the Grace of Sree Narayana through total surrender and constant devotion.
666. Brahma-vit — "One Who knows Brahman." The meaning here is one who has intuited the Vedas and their full commentaries. In Bhagavad-Gita (XV) we listen to the Lord declaring that: "I alone am the Author of the Vedas and the Knower of the Vedas." Brahman alone can "know" Brahman just as the "dreamer" can never survive to know the "waker." The knower-of-the-waker is the "Waker" alone. Similarly, the individualised ego conditioned by the equipments of Body, Mind and Intellect experiences the Brahman only when it has transcended the entanglements of matter—and then the ego is no more a Jeeva but "becomes Brahman." Thus the Higher is experienced only by the Higher. Sree Narayana is the Brahman—and, therefore, He alone is the Knower of Brahman.
667. Braahmanah — One who has realised that the pluralistic world is a mere superimposition upon the Brahman caused by an error of judgement, and who experiences the Supreme Consciousness of the One Reality is a Braahmanah. His duty is to convey this knowledge to others with a pure missionary zeal and a higher proselytising enthusiasm. By mere accident of birth one does not become a Braahmanah. Visva- mitra and others through their Tapas and Divine Experience had reached the status of Brahmin-hood, so we read in the Puranas. Narayana manifests as such mighty men of realisation, serving their generations through their teachings.
668. Brahnu'e — "0ne Who is with Brahma" The term Brahma meaning as before—"Austerities, Vedas, Truth and Knowledge-divine."
669. Brahma-jnah — One Who lives ever in Brahman, and so "knows" the nature of the Brahman. He, the Lord, being the very Brahman, no one knows His nature as He Himself can. The "waker" alone knows the waking— the "dreamer" and "sleeper" can never realise and experience the waking-state until they "become" the "waker."
670. Braahmana-priyah — One Who is the beloved of and One Who is the lover of true men of full realisation, the Braahmanas. Not the caste, but the men of supreme experience-divine. The Lord is dear to them, and they too are dear to Him.
671. Mahaakramah — "0f Great-Step." Directly we are reminded of the Vamana-Incarnation when the Lord measured the three worlds by His three steps. It also indicates the root meaning of the term, Vishnu—"The one who has the long stride—meaning, "All-pervading.'" Since He is All-pervading, He reaches everywhere earlier than all others.
672. Mahaakarmaa — "One Who performs great deeds." The creation, the dissolution, the protection and the spread of the Knowledge-of-Truth, all these are indeed great undertakings. He alone performs them, through MahaPurushas who have surrendered themselves unto Him—those who, in total surrender, have indeed become one with the Lord in love and being.
673. Mahaatejaah — "Of Great Resplendence." The Upanishads glorify Him in that even the Sun, Moon, the stars and fire have no light of their own. By Him they shine, the Giver of Light to all.In the Geeta, the Lord insists that "The Supreme is the Light of all lights, beyond all darkness" and again He asserts, "Understand that Light in the Sun by which the whole world is illumined, and that Light in the Moon and in the fire to be My own Light."! Here the Light of Consciousness, the Self, is indicated.
674. Mahoraguh — "The Great Serpent." Uraga means serpent. In Geeta, Bhagavan says "Among the nagas, the many-hooded serpents, I am Ananta.) Atlanta is the five-headed Great Serpent also called Sesha, upon which the Lord Vishnu reclines. Again in Geeta the Lord says " Among the serpents I am Vaasuki”. Mythologically, this is the serpent adorning Lord Siva's ring finger. Though so small as to become a ring for the Lord, it was this Vaasuki who offered himself as the great rope in churning the milky ocean. This paradox reminds us of the Upanishadic declaration "Smaller than the smallest and greater than the greatest”.
675. Mahaukratiih — "The Great Sacrifice." The Supreme cannot be experienced without the greatest sacrifice, the total sacrifice of the Ego, the Jecva-Bhaava. The Great Sacrifice indicates traditionally the Asvamedha Yaaga. There- fore, some commentators explain this term "as one who is of the very form of Asvamedha Yaaga."
676. Mahaayajvaa — "One Who had performed Great Yajnas." In the Rama-Incarnation, He had performed Asvamedha- Yaaga. He is the One, by Whose Grace, all "Sacrifices" are fulfilled successfully. One who performs sacrifice properly and faithfully is called Yajvaa.
677. Mahaayajnah — "The Great Yajna." In Bhagavat Geeta, the Lord in describing His Immanence in the world says to Arjuna: "/ am among the Yajnas, the Japa- Yajna." Lord Narayana Himself is the greatest Yajna— therefore, in devotion approach Him and gain His Grace. The Japa Yajna is glorified by the Lord as the greatest sacrifice because it is both the essential means of all other Yajnas and transcends them all as an end in itself, by maintaining a constant stream of the same divine thoughts in the mind.
678. Mahaa-havih — "The Great Offering." The Yajna is He; the very things offered to the sacred fire, the Havis, are also He. Geeta tells us, "We offer to Brahman that which is Brahman, in the fire which is Brahman, and the act of offering is also Brahman."
679. Stavyah — "One Who is the object of all praise" — meaning, One Who deserves all our praise but One Who has none to praise. He is praised by all and He praises none. The Jeevu invokes Him; the Self, the Atman, never in- vokes the ignorant Jeeva.
680. Stuva-priyah — One Who is invoked through the loving chants of the devoted hearts. When a devoted seeker melts away in singing the praise of the Lord, his physical, mental and intellectual preoccupations with objects, emotions and thoughts silently roll away from him. In such quiet moments, in their intense love for the Lord, such seekers come to dwell upon the Nature of the Lord, the Self. In these moments they rise above their present nature and explode into the realms of experiences of the Higher State of Divine Consciousness—Sree Narayana.
681. Stotram — "The Hymn." A glorious hymn, that describes the Lord's Divine Nature, itself is He, as the words lift the singer into the experience of the Supreme Nature of Truth. It is infallible if the singer of the Hymn has full devotion and ardent aspiration to realise Him. "Naama" and "Naamee" are one and the same in experience.
682. Stutih — "The act of praise." The very noble, divine "act of invoking the Lord" is by His Grace alone.
683. Stotaa — "One who adores or praises." The true devotee, singing the divine hymns is also of the Nature of Supreme peace, love, beauty, goodness—the divine qualities attributed to the Lord in whom he dissolves through his songful identification. Such a devotee in this at-one-ment with Him, the Lord praises again and again as "He is the one dear to Me."
684. Rana-priyah — "Lover of Battles." Hence we see Sree Narayana ever carrying His mace and discus in order to destroy the vulgar and thus protect the decent. Here "battle" is the constant struggle for evolution.
685. Poornah — "The Full." The Infinite is ever the same. Though things are apparently emerging out of It, still the Supreme remains irreducible and without a change. Lord Narayana is Ever-Full with His own glories and powers; One who is full with all the wealth, inner and outer, the Supreme Laksmi-pati.
686. Poorayitaa — "The Fulfiller." Lord Hari fulfils, surely, all the desires and demands of His true devotees.
687. Punyah — "The truly-Holy." When the devotee's heart is filled with remembrance of the glorious Form Divine and Infinite Nature Supreme of the Lord Vishnu, He then, in that very moment, removes all sin from His devotee's heart. The Lord is Auspiciousness itself, so where He is invoked, all inauspiciousness must immediately retire.
688. Punya-keertih — "0f Holy-Fame." He is gloriously renowned as the Holy One. Whoever glorifies him becomes himself holy. All the unholy animal passions in the devotee are routed and beaten back when his heart is wholly in tune with the Lord's Glory and Form.
689. Anaamayah — One who has neither the mental or physical diseases. Of pure unstained divine essence is His Nature. He is not involved in Karmas, thus the resultant of the Karmas which visit us in terms of mental restlessness or physical pangs, never touch Him.
690. Manojavah — Fleet as the mind is the Lord's movement. He is anxious to run and reach the devotee to remove his suffering and ignorance. All-Pervading is the Lord, thus He is faster than all those who run after Him—the sense organs or the mind can only move in Him—and wherever they reach, the Supreme, He, in the form of Existence, is already there.
691. Teerthakarah — "The Teacher of the Teerthas." The, term, Teerthas, means Vidyaas. Sree Narayana is the author of the Vidyaas or auxiliary Sciences. Therefore, "One Who is the most ancient Teacher of all Vidyaas and Tantras."
692. Vasuretaah — "He Whose Essence is Golden." In the beginning of Creation were the primeval waters. Into this One Ocean the Lord dropped His Essence and it became a Golden Egg from which Brahmaa, the Creator, first arose. Thus Lord, as the womb of all Creation, is mentioned in the Puranas as "Hiranyagarbha," the Golden Womb.
693. Vasupradah — "The Free-Giver of Wealth." In this context, Vasu means "Worldly-Wealth"— money, property, grains, possessions, progeny. Lord Vishnu who nourishes and maintains all beings with the wealth of His consort, Sree Lakshmi, distributes and patronises His devotees very liberally.
694. Vasupradah — Again, the same term as we read above, but here it means "The Giver of Salvation." Liberation (Moksha) is the greatest wealth—whom He chooses, Moksha is gained by him alone.
695. Vaasudevah — "The son of Vasudeva," Lord Krishna. Or "One Who is Vaasu and Deva." "Vaasu" means "One who dwells in all creatures as their ego-centric individuality (Jeeva-roopa)." 'Deva' means "One Who revels." Therefore, this name for Lord Krishna has the appropriate meaning: "One Who revels in every living creature as the Jeeva-entity in each."
696. Vasyh —"The Refuge for all." The One Who dwells within, veiled behind Maayaa, the mind. The mind pro- jects this play of things, beings, emotions and thoughts. The world is the shadow-show round the Pure Consciousness. Lord declares in Geeta: "I am the beginning, the middle and also the end of all beings." Thus He alone is the Refuge, for there is no other existence. "All have emerged out from Me, exist in Me and must come back to Me."
697. Vasumanaah — One Who is attentive to, and, therefore, concerned with every object and being in this world: "Omnipresent."
698. Havih — "The Oblation." That which we offer unto Him is also permeated by Him—there is nothing other than He, Himself, the same everywhere, in all places, at all times. In Geeta, Lord insists that the "oblations" are nothing but Brahman."
699. Sadgatih — "The goal of good and noble seekers." Lord Narayana is the Spiritual Goal to be reached. "The Good" here means those who know the existence of Brahman, for the Upanishad says: "If a person knows'Brahman exists,' then the wise call him 'good." 700. Sat-kritih — "0ne Who is full of Good Actions." Lord Hari is the One Who maintains the rhythm of creation and the logic of its preservation.
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