Vishnu Sahasranaama 901 to 950 Names
901. Svasti-dah — "One Who gives Svasti to all His sincere devotees." A true devotee is one who has discovered his fulfillment in seeking and gaining the Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the realms of inauspiciousness. To the extent he is able to move into the Han-Consciousness, he is to that degree in the Bliss- Experience. Therefore, the Lord is termed as the 'Giver-of- Auspiciousness.'
902. Svasti-krit — As in many earlier terms which were preceded by the suffix 'Krit,' here also, it expands into two meanings: "One Who brings Auspiciousness" —or "One who robs all Auspiciousness." To the seeker who is moving towards the Narayana-Consciousness, his experience is of added joy and peace in life, but the one who seeks only sense-gratification and so moves away from the Reality, to him the experience is more and more sorrow, agitations, tears and tragedies—total inauspiciousness. The indeclinable (A vyaya) Sanskrit word Svasti' means Auspiciousness.
903. Svasti — "0ne Who is the Source of all Auspiciousness"—as He is Himself the Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause for inauspiciousness therein. The individual functions within the powers of His avidyaa and so is under the infatuation of Maayaa, while the Lord rules and plays out through Maayaa.
904. Svasti-bhuk - "0ne Who constantly lives in His Experience a perpetual sense of holy Auspiciousness" - as it is His very nature-divine. It can also be interpreted as "One Who showers Grace and makes His devotees constantly experience Auspiciousness in their loving Narayana-centred hearts."
905. Svasti-dakshinah - Lord is ever engaged in smartly distributing Auspiciousness. The word 'Dakshinaa' has, apart from the meaning of 'gift,' also a meaning: "One Who is efficient and quick." Therefore, the term indicates that Sree Narayana quickly and efficiently will reach His sincere seekers to give them the experience of Auspicious- ness which is the Lord's very nature.
906. Araudrah - "One Who has none of the negative terrible urges and emotions." The State of Perfection is a condition where the frailties of the mortal heart can never remain. The Lord is One in Whom the cruelties which rule the man of the world-likes, dislikes, hatred ness, jealousy and his other imperfections-can never abide or even be contained.
907. Kundalee - "One Who wears the famous ear-ring called the Makara-Kundala." The term Kundalee also signifies the 'Serpent'-hence the Kundalinee-Sakti-the 'Serpent-Power'-the coiled mystic-glory lying now inert, uninvoked at the base of the back-bone in the deep pelvic region. Here the 'Serpent' may be taken as the thousand- tongued Ananta on whom Sree Narayana is described as ever reclining in His Yoga-rest.
In all religions, 'Serpent,' it seems, symbolises the 'mind.' In Hinduism it is true. Whether it is in Krishna's dance on the Kaaliya-Serpent, or Shiva wearing as ornaments the Serpents
(Bhooshana), or Sree Hari resting upon Ananta-the idea is always the conquest of the mind, the poisonous serpent.
908. Chakree - "He Who wears ever His Discus called Su-Darsana (Auspicious Vision)." The Lord destroys with the Discus only the foul and the low in us and the individual naturally gains the Experience Divine, the Self.
909. Vikramee - "He Who is more daring than all others." The term is also interpreted: "One Who travels by air," as 'VT means Bird. Famous is the allegory that Lord Vishnu travels on the back of the white-necked Eagle.
910. Oorjita-saasanah - "One Who commands and administers with His Hand." His commands in the scriptures advise us firmly what is right to do and what are the destructive forces in each one of us. In case man decides to disobey His Laws, He severely punishes him on all such occasions. Disobedience of Laws is immediately followed by His loving curative punishment. It permits no exceptions; accepts no excuses; admits no circumstantial conditions.
911. Sabdaatigah - "He Who transcends all words"-One Who is Indescribable. The Vedas themselves are but indications 'pointing to Truth' and are not explaining, describing or even defining Truth. The Infinite and the Eternal Truth is beyond even the Vedas, beyond all that can be gained through even the highest faculties of the finite equipments (mind and intellect).
912. Sabda-sahah - "0ne Who allows Him- self to be invoked by the Vedic declarations." If, however, the Upanishadic declarations are properly reflected and sincerely meditated upon, even though the Vedas have failed to define Truth, their contemplative implications can transport us into the realms of the Infinite Experience-Divine.
913. Sisirah - The term means winter, the cold season. In India it is the cool season. Therefore, by suggestion, this name indicates that the Lord is the 'cool arbour' for those who are tortured by the heat of Samsar.
914. Sarvaree-karah - The word Sarvaree means 'night' or 'darkness'; therefore, the term defines the Lord as "One Who creates darkness." To the men of realisa tion, our world of sorrows and pains, of strains and stress, of worries and anxieties is unknown-while to those who live in their ego-sense, to them the Real is unknown. The un- known means 'veiled in darkness.' The subtle meaning is clear now.
915. Akroorah - "Never-cruel." Cruelty comes from anger, and anger rises from 'desire'-craving or lust. Sree Narayana, the Fulfilled and the All-Full, cannot have 'desire' from which could come anger-thus, naturally, never any cruelty. Generally this term is interpreted as "One Who is of the form of, the Yaadava, Sree Akroora." Akroora was a great devotee of the Lord upon whom were bestowed many divine powers. "Wherever, there is any special glory in anyone, know that to be a manifestation of a part of my splendour," sings Lord in Bhagavad-Gita. Thus the term is interpreted as the Lord Whose one ray of glory was the Kamsa - employee, the Yaadava-Akroora.
916. Pesalah - "One Who is supremely soft." In His Infinite Kindness and Mercy, His Heart-divine is ever flowing out in love and tenderness towards His devotees when they call out for help ardently and lift themselves from their body-consciousness and ego-centric life of sense-pursuits.
917. Dakshah - This term stands for the quality of 'promptitude.' In army training, the Sanskrit command Daksha is equal to "attention alertness, vigilance and utter preparedness to act immediately with supreme urgency." All these are implied in that pose of "Attention." The Lord is ''Daksha' in serving the world and in rushing to His sincere devotees. Omnipotent and divinely Efficient in His Infinite Smartness to reach and help all, at all times, everywhere, under every circumstance is echoed in the charming suggestions of this chosen term in the Sahasranaama of Sree Narayana, the Self in All.
918. Dakshinah - "One Who is most liberal." The term 'Dakshina' is popularly used for the 'gift' presented to the priests after a ritual as their fee. This giving must be done in a spirit of large-hearted, liberal charity-so that very large-heartedness of mind (Daakshinya) itself is the Lord, as it is the opposite of selfishness and attachment to the wealth which one possesses. "One Who has Infinite Kindness and Charity towards all good people and One Who is thus ever- ready to liberally give away His endless Benevolence" is Sree Narayana, the Dakshina.
919. Kshaminaam-varah - "One Who has the greatest amount of patience with the sinners and for- giveness for their sins." Sree Narayana is more patient than even the Earth which is generally pointed to as an example of highest patience (Kshamaa). He exhibits supreme patience with the evil-minded, with the tyrant, the foul and the fiendish. Hiranyaksha, Hiranyakasipu, Ravana and others of this type were given many fair opportunities to realise for themselves the folly of their baser attitudes to existing things and their immoral ways of life. It is only when no other method of treatment could cure them that the Lord destroyed them in His infinite kindness.
920. Vidvat-tamah - "One Who has the greatest Wisdom." There are wise men in the world-each one also may be a master in his own subject. The Lord, the very Consciousness illumining all bosoms simultaneously everywhere, is the One Knowledge Absolute, the Knower of all knowledge of all wise men. Omniscient-Infinite Truth is Sree Narayana as He is Pure Knowledge by the Light of which all 'Knowledge' is known.
921. Veeta-bhayah - "0ne Who has lost all fears." Fear can come only from the sense of 'other.' In Advaita Reality, there cannot be any fear as He is the "One- without-a-second." The state of Narayana-Consciousness is declared in all scriptures to be 'Abhayd'-the Fearless State.
922. Punya-sravana-keertanah - One -Whose Glory when 'heard' (sravana) and 'sung' (keertana) -causes merits (punya) to grow in the bosom of that devotee. This statement of fact is never investigated deeply by students so they generally understand its superficial and obvious meaning only.
By 'hearing' - with attention-to the stories of the Lord- we must get ourselves involved in the ''listening' and thereafter we must reflect upon the glories of the Lord (Bhagavat Guna) and thus expose ourselves to those recreative thoughts. Not only is it sufficient thus that we imbibe the qualities spiritual, but we must learn to get ourselves committed to the life of God- centred activities. This is called true keertana-singing His Glories. It is not to be a mere noisy chanting of hymns, a mere muttering of mantras; we must teach ourselves to allow Him to express through us. Our physical activities, mental feelings and intellectual thoughts must all shine forth the awareness of His Divine Presence that is in us at every moment, every- where. The life of such a devotee will itself become, in its dyna- mic beauty, love and devoted tenderness, a constant worship (poojaa), a continuous (akhanda) hymn chanted (keertana) in praise of the Lord-of-the-heart.
923. Uttaaranah - "One Who lifts us out of the ocean-of-change." We, by identifying through our body- mind-intellect, with the changing whirls of matter around us, assume to ourselves the changes and these provide us, in their totality, the horrible sorrow of the mortal finitude. On lifting our attention from the giddy changes in these whirls of finite matter, when we fix it upon Him, the one Consciousness that illumines all changes in all living creatures, we get uplifted into a state of Immortality-Changeless, Blissful, Supremely Satisfying. Hence, Sree Narayana is called as the 'Up-lifter,' the 'Saviour.'
The 'Taara-mantra' lifts us from the cesspool of sense living into the serener climes of the lit-up peaks of peace and perfection.
924. Dushkritihaa - 'Kriti' means actions; 'Dush-kritr means bad actions. When actions are undertaken, prompted by sensuous desires, they leave impressions and these always have a tendency to make us repeat similar actions. When one turns the mind towards Narayana the Self, he is emptied of his existing vaasanaas, so Lord is indicated as the 'destroyer (Haa) of the sins.'
925. Punyah - "Supremely Pure." One Who purifies the heart of His devotee-removing all his sense hunting vaasanaas of indulgence. Sree Narayana guides the pure-hearted to the portals of the final goal, the Higher Consciousness.
926. Duh-svapna-naasanah - "One Who destroys all 'bad dreams'." The worst dream is the samsar. Perception of plurality is the horrible dream of terrible pangs, consuming fears and drowning sorrows. Dreams are explosions of the suppressions stored away in the subconscious. A real devotee exists in utter surrender unto the Lord. When his life is ever-centred in Narayana-smarana, in such total and humble dedication he has no chance of earning these suppressions. Since his sub-conscious mind is not loaded with half-digested thoughts and unexpressed intentions, repressed desires and suppressed motives, immoral passions and covetous inclinations, he has no fearful dreams in his daily sleep. Ultimately each seeker will rise above his little ego and its hungers and enter into the plane of - Consciousness.
927. Veerahaa - "One Who ends the passage from womb-to-womb-the wheel of birth and death." Veera means diversified ways, or one who functions in innumerable fields in countless ways.
928. Rakshanah - "0ne Who is the Protector of the Universe." Among the Trinity, Vishnu is the Protector, the Sustainer of all the created. "For the protection of the good, the destruction of the wicked and the establishment of righteousness, He takes different Incarnations."
929. Santah - This term, used in the plural number, indicates "the good people." They are considered as "good" who have moral virtues, ethical values, spiritual purity and scriptural knowledge. By using the plural form here, the import is that the holy beauty of Sree Narayana is found expressed in the glory of such a company of good and saintly men.
930. Jeevanah - "The Life-Spark in all living creatures." The Flame-of-Existence that warms an organism to life is the presiding Consciousness Supreme, the Self. This Self is Narayana. "Permeating the earth I support all beings by (My) energy; and having become the juicy Moon I nourish all herbs"-is the declaration of Bhagavan.
931. Paryavasthitah - In all places, in all creatures, He dwells. He is the final Factor-Divine beyond which there is nothing, and upon which all else depends.
932. Ananta-roopah - "One of Infinite Forms." The endless variety of forms constituting the world of objects are all projections in Him. They are in their essence nothing but Himself. Just as the entire spread-of-objects in a dream is nothing but the creation of one single mind of the waker, and it is seen as many only in the dream-plane-of- Consciousness, so, too, the world of objects-emotions-and- thoughts are all discovered as the One Self when the spiritual seeker re-awakens himself to the Consciousness.
933. Anantasreeh - "0ne Who is full of Infinite Glories," or, "One Who is full of Incomparable Powers." The main three 'powers' which the Lord expresses in the world are the 'Desire-power' (Icchaa-sakti), 'Action- power' (Kriyaa-sakti) and 'Knowledge-power' (Jnaana-sakti). These are expressions of His Glory at our physical, mental and intellectual levels. These three manifestations of His 'powers' and their continuous interplay, together weave the fabric of the total dynamic expressions of life in the world. The Self, Sree Narayana, the one spring-board for all these vibrant aspects of life-He, The Omniscient, is called "One of Infinite Forms."
934. Jitamanyuh - "One Who has conquered anger" (manyuh). It cannot be repeated too often, thus the significance is again given in this term, that anger is one of the most overpowering enemies within us-"One Who has conquered anger" is One Who is established in His own Purity. Earlier, the technique of anger was explained that when a desire is unfulfilled, anger rises in a man's heart towards the obstacle between him and his desire. The Self is All-full (Paripoorna); It cannot feel any need, want or desire. The Self, then, Sree Narayana, is ever without the low and ruinous passion called 'anger.'
935. Bhayaapahah - "One Who destroys or removes all fears in samsaric life." Naturally, Lord Narayana is the one sure harbour wherein the boats of life, tossed mercilessly on the high-seas of passions, can find their calm of peace and total security.
936. Chaturasrah - 'One Who deals squarely with all." The term Chaturasrah means a geometrical square of equal sides. Sree Narayana distributes the results of actions equally to all: each one can get only the exact reward of his own previous actions. Thus, Narayana bestows justly and squarely upon all.
937. Gabheeraatmaa - "One Who, in His Real Nature, is too deep to be fathomed by the frail instrument of our mind." Depth here indicates profoundness-the Supreme Essence pervading the Universe is unfathomably profound in Its significance and glory.
938. Vidisah - "0ne Who is unique in His giving." He is divinely liberal, magnificently benevolent in fulfilling the earnest desires of all His true devotees.
939. Vyaadisah - "One Who is unique in His Commanding-Power." One Who orders even the phenomenal powers, the deities and gods.
940. Disah - "One Who advises and gives knowledge." It is the Self Who is the Author of the Vedas, nay, the very theme and essence of the Vedas. Lord Narayana, in the form of the Sruti-texts, gives to man the knowledge of the Self.
941. Anaadih - "0ne Who is the First - and Who is Himself the Uncaused. The Eternal, the beginning-less is Sree Narayana.
942. Bhoorbhuvah - "The very substratum or support for the Earth." Since Earth revolves in Space we can say that He Who is both Earth and the Space in Universe exists and revolves is the Supreme, Narayan.
943. Lakshmeeh - "0ne Who is the wealth, the richness or glory of the Universe." If Self were not, then all would have been inert, unborn, dead. As the One Life every where, as Pure Existence, all the glories of this dynamic Universe are in Him and from Him alone.
There is a reading wherein the terms 942 and 943 are coupled, in which case their combined meaning would be: "One Who is the glory in the Universe and in the interspace everywhere."
944. Suveerah - "One Who moves through various ways which are all divinely glorious." Or, One Who exhibits in all His Incarnations the inimitable splendour of valour in His actions and achievements.
945. Ruchiraangadah - "One Who wears resplendent shoulder-caps"-a kind of ornament used by ancient Indian kings to protect their upper arms and shoulders from their enemies' slashing swords.
946. Jananah - "He Who delivers all living creatures." Lord Sree Narayana is the great Father of all living beings as all the universe comes from Him alone. He alone was before all creation; from Him alone everything has risen; in Him everything exists, is nurtured and nourished by His Glory. Thus, as the very progenitor of the universe, Sree Narayana, the Self, is the only Jagat-Eesvara (Lord of the Universe).
947. Janajanmaadih - "One Who is the sole Cause of birth for all living creatures in the Universe." The immediate cause is, of course, the vaasanaas of each being, but the real and ultimate Cause is the Self, Sree Narayana.
948. Bheemah - "One Whose form is terrible and frightening to the sinners." "Oh, Glorious Sir, seeing your wonderful but awesome form, the whole world is shuddering with fear," cried Arjuna upon beholding the Cosmic Form of the Lord. He adds: "Having seen Thy Immeasurable Form . . . the worlds are terrified, and so am I." Again, "On seeing Thee touching the sky . . . my heart is stricken with dread and I find no courage nor peace, 0 Vishnu."
949. Bheemaparaakramah - "One Whose prowess is irresistible and fearful to His enemies."
950. Aadhaaranlayah - "One who is the fundamental sustainer" - The support for all that exists. All things and all beings are supported by the Earth which itself rests upon the Lord, its substratum. It is upon the Lord, the Self, that each mind projects the entire world of names and forms.
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