·LIST OF ABBREVIATIONS ADS AT AU TSS ASU Itha sır BG Bhavr P BP BTP Br Sü BS BU BVP CU GK HV IU Apastamba-Dharma-Sûtra-s Aitarcycīranyaka Antarcy opanısad Apastambusrautasūtra-s Atharvasira upanısad Bllagavadgitā Bhavisi ottarapurāna Brahmāndapurana B hannāradiyapurāna Bralimasūtra-s B-hadaranyakopanısad Brahmavaivartapurāna Chandogyopanısad Gaudapādakārıha-s Harivamsa Isavāsyopanısad Kārkā-s Kausitakyupanısad Kenopanısad Kathopanısad Mândukyopanısad Mahābhārata Mahānārāyanopanısad Kau U Ke U KU Mā U MB MNU ·THE ADYAR LIBRARY BULLETIN Manu. MU Nr. U PS PU Rām. Ra.U RV SU TA TB TS TU Vara, U Vi.Dh. Manusmộti Mundakopanişad Nýsimlottaratãpinyupanișad Purusasūkta Praśnopanisad Rāmāyaṇa 1. Bălakında 2. Ayodhyākāņda 5. Sundarakāņda 6. Yuddhakānda Rāmatāpinyupanisad Rgveda Svetāśvataropanisad Taittiriyāraṇyaka Taittiriyabrāhmaṇa Taittiriyasamhita Taittiriyopanisad Varāhopanisad Vishudharmottara Visņupurāņa Yajñavalkyasmrti Yajurveda samhitā; Taittirīyasamlitā Yājñikyupanisad VP rā.Smr. YS YU 37. ft. 3. आ. ध; आ ध सु. आ. श्री. अथर्वशिर उपनिषत् आपस्तम्बधर्मसूत्रम् आपस्तम्बश्रौतसूत्रम् ईशावास्योपनिषत् ऋग्वेदसहिता ऐतरेयारण्यकम 7. ऐ. आ; ऐत, आर.

·vii LIST OF ABBREVIATIONS ते आ ऐ उ. ऐतरेयोपनिपत् ऐ मा ऐतरेयग्राह्मणम् य उ,वठ उ पठोपनिषत् केनोपनिषत् पोपी उ गोपीनायुपनिषत् गणसूत्रम् गोड का गांडपादकारिया (माण्ड्क्यापनिपसारिका) छान्दोग्योपनिपत् तैत्तिरीयारण्यम् तैत्तिरीयोपनिषत् तेवा तैत्तिरीयब्राह्मणम् ते स तैत्तिरीयसहिता धातु. धातुपाठ निरु निरक्नम् नृसिंहोत्तरतापिन्युपनिषत् नृसिंहपुराणम् (नरसिंहपुराणम्) पपु पमपुराणम् पा सू पाणिनिसूत्रम् प्रश्न उ प्रश्नोपनिपत् बृ. उ बृहदारण्यकोपनिषत् बृहना पु वृहनारदीयपुराणम् ब्र पु ब्रह्मपुराणम् द्र वै पु ब्रह्मवैवर्तपुराणम् व्र सू ब्रह्मसूत्रम् भ गी भगवद्गीता भ पु भविष्यपुराणम् म ना उ, महाना उ महानारायणोपनिषत् म भा महाभारतम् आदिपर्व अनु आनुशासनिकपर्व नृ सिं ता आ ·TORETVORD A revised version of Sri R Ananthakrishna Sastry's English translation of the Vişnusahasranama with Samkarācārya's commentary is being issued by the Adyar Library in view of the never-faılıng appcal of thc Sanskrit original to a wide circle of devotccs, in the translation they scc an effectivc mcans to securc the spiritual consolation and strength offered by Vyāsa and Samhara To the merits of Samkara's work listed by the translator in his prefacc may be added an important consideration that deserves to be lughlighted if only because it has so far been inexplicably ignored by the public at large The rarc mcrit of Samhara's commentary on the V$N* is that there is a singular unity of purpose between it, reputedly the carliest commentary from hus pen, and his acknowledged masterpiece thc Brahmasútrabhasja Verses 129 and 130 state that the highest purpose served by the VSN is *Abbreviations in the Foreword BG The Bhagavadgita BGB Samkara's Commentry on BG BSB Samkara's Commentary on the Brahmasūtra s The Gospel --The Gospel of Sri Ramakrishna Madras, 1974 6th Edition VSN_Vinusahasranama ·THE ADYAR LIBRARY BULLETIN the attainment of moksa, the supreme spiritual Good In BSB on 2 3 41 and 32 51 Samkara states that liberation from bondage, attainment of Brahman or Self, is due to the prasāda or grace of God, ie saguna Brahman lıymned as Vişnu in the VSN That Vyñana, or saving knowledge, is won only through the anugraha? (=grace) of God is Samhara's final doctrine may also be seen from the BGB? Vide, too, the celebrated exhortation, bhaja Govindam bhaja Govindam bhaja Govindam mudhamate! No wonder that in the prevailing mood of universal despondency people all over the world lend a willing ear to this wise counsel of the illumined sage The ultimate goal of the spiriturl disciplinc consisting in the systematic japa (chant) of the VSN may, perhaps most authoritatively, be expressed in the language of the sage of Dakşınesvara The name of God has very great sanctity It may not produce an immediate result, but one day it must bear frut It is like a seed that has been left on the cornice of a building After many days the house crumbles and thc sccd 1 2 3 41-But from the lunghest (Lord there result samsara und moksa) because scripture teaches that we must assume that final release also is effected through knowledge caused by the grace of the Lord' 3 25.7 che case of some punt med who strenuously meditate on the Lord, and who, their ignorance being dispelled at last obtain through the favour of the Lord extraordinary powers and insight, that hidden cqualıtı becomes manifest - BGB 7 14, 18 58 ·FOREWORD Xi namc falls on the carth, germinates and at last bcars fruit1 Those who are inclined to be sceptical regarding the transforming spiritual power of divinc names to cffect miracles of regeneration may be reminded of thc paradox that whule Sri Rama Himself had to build a bridge to cross the sea, his faithful devotcc, thc heroic Hanuman, lcaped over it by the transccndent power of his faith in his divinc Master's 2 Man becomics pure by repeating the name of Hari Perhaps the most precious fruit of the discipline of chanting the VSN may be expressed as follows 'One gradually acquires love of God through thc practice of chanting God's names and glories: 3 Therefore at stands that one should cultivate a taste for God's name Any name will do Then, if through the chanting of the name such attachment to God grous day by day and joy fills the soul, one has nothing to fear The grace of God will certainly descend ' Those who are inclined to question the logic of an Advaitic prescription to seek the grace of God by means of hymning Him may be reminded that the object of the Advaitin's devotion is saguna Brahman, who, while essentially identical with Brahman, is coterminous with the jua and jagat, (individual self to reason 1 The Gospel, p 76 * The Gospel, p 139 3 The Gospel, p 138 * The Gospel, P 7 ·xii THE ADYAR LIBRARY BULLETIN and the world). Bhakti becomes all the more incumbent on him in view of his perception that there is no difference between knowledge and devotion, at their highest. Hence the declaration in the Gitāmjñāni tvātmaiva me matam. In the light of the remarks made so far, it is easy to see that Samkara’s commentary on the VSN is integral to his masterpice, namely the Brahmasútrabhāsya. A more or less thorough revision has been attempted for removing the angularities and archaisms that marked the work as it was issued half a century ago. A comparison with thc 1927 edition of the translation of the VSN will show that most of the alterations effected are self-explanatory. References to contemporary political realities have been omitted. Obvious errors such as the use of the term glossary for gloss, petals of tulasi for leaves of tulasi have of course been corrected Considerations of propriety and fidelity to facts havc dictated the use of the word 'continence' for 'restraint' translation for brahmacarya, 'adjective' for ' qualifying names', constituents' for 'thc Samklıyan guna-s,' etc. A consistent change introduced in the present version is the use of the capitals for tlc initial letters of words denoting the supreme Deity. Errors in translation due to hasty interpretations of the original liavc naturally been rectified. For cxample the well-known expression paramahamsaparivrăjakätársasja qualifying Samkara fras as а 1 The Gospel, p. 18.

·FOREWORD X111 been incautiously rendered as 'the teacher of the Paramahamsasamnyäsin-s', and called for the correction 'the teacher who is (both) Paramahamsa and Samnyāsın' Verses 3-8 forming part of Samkara's commentary were unaccountably omitted in the translation by Sri Sastry, in the present version they also have been translated and included The most obvious and welcome change consists in the way the original Sanskrit names of the Lord have been introduced, exhibited and explained with translation The Sanskrit passage in the Commentary introducing a name together with ats explanation is first printed followed by the name itself, numbered duly, then follows its translation, as well as that of Samkara's commentury on the name If a name is repeated in the text, the fact is indicated by the number following, within brachets, the name itself, the number to the right shows its place in the list of the Thousand Names' The passages marked Gloss' refer to the brief and often pregnant remarks translated under the term vyakhya by Sri Sastry and ascribed to the samnjäsin author in Kerala It may be noted that the present version of the VSN with the English translation would have failed to be what it is but for the hearty painstaking co-operation of all those who work in the rescarch section of the Adyar Library It is but fair that special mention should be made of thc contributions of Prof AA Ramanathan towards the measure of success, such as it is, that the present revision may furly claim

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THE ADYAR LIBRARY BULLETIN
We have great pleasure to offer to the circle of
interested readers this fresh, revised version of the VSN
with the English Translation, fully convinced of the
truth of the affirmation of the Visņu Putāna:-
dhyāyan kşte, japan yajñaih tretāyām, dvāpare’rcajan,
yadāpnoti tadăpnoti kalau samkirtya keśavam."
A. G. KRISHNA WARRIER
1 What thro' meditation is won in Kta yuga, thro'sacrifices in
Treta, and thro' formal sorship in Drápura, that is won in the
Kali yugu through the chanting of Vişnu's names.

·TRANSLATOR'S PREFACE The warm reception accorded last year by the devotces of Lalita to the revised and cnlarged second edition of my English translation of the Lalıtă Sahasranama, with the commentary of Bhāskararāya, has induced me to respond to the call of the devotees of Lord Visnu, by publishing in a revised and enlarged form my English translation of Visnusahasranama done mainly in the light of Śrī Samkara's commentary The first edition of this translation was brought out by me, a quarter of a century ago, under the auspices of that true and patriotic Aryan, the late lamented and venerable Dr Subramania Iyer In perparing this second edition, I have carcfully consulted all the available commentaries now cxtant But while I was touring in Malabar last summer, I came across an old MS of a vyakhyā by a samnyasın with a gloss on it by one Nilakantha which I sccured with the help of the then President of the Malabar District Board, Sri Madhava Raja I found the author of the vyakhya had consulted all thc then available commentaries by our great Ācārya-s, and had composed in huis Nāmakāniká one verse cach for each divine namc Being a follower of Sri Samhara, he gives first Sri Samhara's explanation and then those of others, ·XVI THE ADYAR LIBRARY BULLETIN wherever there is a difference His supplements I found to be verbatim quotations mostly from Sri Parāśara Bhatta's vyākhyā Sri Parāsara Bhatta belongs to the school of Visistādvaitin-s and hence he bases his explanations on the Ramayana, Mahābhārata, Purana-s and the Vaisnaya Agama-s Again while touring in the north, last winter, I found another MS in the Kailasa Mutt near Hrsikesa in the Himalayas The author of this vyākhyā is one Mahādeva and he clearly follows Sri Samkara's bhāsja In this edition assistance has been taken only from the former, the verse vākhyā, 16 the Nāmakārıkā, since it includes all the different cxplanations of the names given by the various commentaries The Bhäsya-s Parāśara Bhatta's Bhāsya is popular among the followers of thc Vißistādvaita, chiefly in the south A Telugu edition of it was brought out, I believe, by the late Yogi Parthasaratlıy Ayyangar of Triplicane, a real devotee of Lord Visnu, a quarter of a century ago, and contains all that a critical student wants to know It completely traces all the grammatical forms of the names with their respective references It is a very useful book and an English translation of it may be made with advantage According to Aufrecht's Catalogus Catalogorum, the last part of which appeared in 1903, the following commentaries on the Sahasranama are known: Briat Bhasya 2 Visnu Vallabhi 1 ·TRANSLATOR'S PREFACE xvii 3. By Anandatirtha. 4. By Kršņānanda. 5. By Gargādhara Yogindra. 6. By Parāśara Bhatta or Śrīranga Bhațța. 7. By Mahadevavedāntin. 8. By Ranganāthācārya. 9. By Rāmānandatirtha. 10. By Sri Rāmānuja. 11. By Vidyāraṇyatîrtha. 12. By Brahmānanda Bhārati (like No. 9). 13. By Sri Samkarācārya. 14. By Sudarśana Bhatta. 15. By Govinda Bhațța. Since then, some more have been discovered. The MSS. of Sri Samkarācārya's Bhāsya are spread throughout the length and breadth of India-an indication of its great popularity and many old copies of the same, belonging to the 14th and 15th centuries, have been secured by me and deposited in many of the libraries in which I have worked during the last forty years. Many doubted the authenticity of the work, and I was myself one of them until I commenced to prepare the first edition. I carefully went through the work and was strongly impressed with the remarkable coincidences between it and the other writings of Sri Samkara. The peculiarities of style, characterizing it throughout, are those of Sri Samkara; the treatment of the whole is very systematic and authoritative, explaining every name, mostly in . B ·xviii TIIE ADYAR LIBRARY BULLETIN the light of thc Vcda-s, the Mahābhārata, thc Manusmýli, thc Vişnupurāna and the Bhagavadgitā, which are the standard classics of Hindu religious literature. That Sri Samkara has chosen to comment upon this hymn may be due to the fact that he thought it would be conducive to the spiritual progress of all classes of people in the Kaliyuga. It requires, unlike other systems of religious devotion, no ceremony, no stated time or place, no claborate preparation and no unattainable qualification on the part of the devotee, as a means to reach the feet of the Lord. A close study of his discussion on this point in the introductory part, where he supports his arguments with references to authoritative texts, will convince any reader. The Text. The Sahasranāma Stotra-s are hymns addressed to some particular deity of the Hindu pantheon and invoke him by a thousand names. They are found scattered throughout the Purāņic literature. The most important of these Stotra-s are the Sahasranāma-s of Devī, Visņu and Siva, When we speak generally of the Sahasranama-s, they refer only to the Sahasranāma-s of the above mentioned deities which are found in the Mahābhārata and in the eighteen principal Purāna-s ascribed to Vyāsa. There are also hymns of this sort found in some of the Agama-s; but these are not recognized as authoritative by sects other than those to whom a particular Agama especially belongs.

·ARAIN TRANSLATOR'S PREFACE XIX IS The Visnusahasranāma, containing 142 Verses, extracted from the 149th chapter of the Anusasailka Parvan of the Mahabharata, in the dialogue betweet Bhisma and Yudhisthira It is held in great veneration all over India from Cape Comorin to the Himalayas and is recited by persons of all stations in life, by prince and peasant, by the ignorant devotee and the fortunate Yogin, on every occasion of joy or sorrow, fear or hope Miraculous virtues are attributed to it and are assured by the author Vyāsa himself THE METHOD OF REPEATING THIS HYMN The ancient custom, still observed in villages, especially of the south, is to repeat each name of the Sahasranama, offering Tulası leaves or any available flowers of the season to the idol of Visnu in his various incarnations as Rāma, Krsna, etc This is done for the fulfilment of one's desires, or to ward off the evil influence of planets Many merely repeat the whole list sitting before the idol with bhasme (sacred ashes) in a plate by their side, which is afterwards distributed among the village people Sometimes some wealthy householder, in celebrating the thread or initiation ceremony of his son, feeds one thousand yirtuous Brahmins repeating each naman before a Brahmin 1 The number of the chapter is d fferently given in some commentaries and in some manuscripts e g Parafara Bhatta It is the 135th chapter in the Poona critical edition ·THE ADYAR LIBRARY BULLETIN X According to Nilakantha, the author of the gloss, if one wants to perform purascarana in order to attain perfection, onc should repeat the hymn a lakh of times within a fixed period during his lifetime and perform homa with ghcc or påsasa (pudding). PRĀŅĀVĀMA The utility and importance of this fundamental Yoga practice have not been fully realized by us. Vyāsa says in a hymn: 'The Lord Visņu himself is Yoga and the leader of all the Yogin-s (verse 16), the Yogin and the Lord of the Yogin-s (verse 104). The ancients have perfected it as a science, but it is lost to us to a considerable extent through our own folly. It is the sacred duty of every true Aryan to revive it. The desire for material advancement has supplanted the yearning for spiritual progress. At present, people have not yet realized that unless and until they are healthy~ physically, mentally and morally—they can never hope to become a nation and be [truly, free. In ancient times Aryan-s were a very strong and powerful race, imbued with the highest virtues, so that the word ārya came to connote strength, and anārja, weakness (vide Bhagavadgitā, II. 2). The Aryan-s attained and retained unto death their bodily and mental perfection by the simple and effective method of prānāyāma. For them death had no horrors. Just as one throws off one's wornout garments, even so they cast off their body by their own free will endowed with the power of Yoga. I have ·TRANSLATOR'S PREFACE XXI erect written about prānāyama in my Laltasahasranama (page 8 of the preface) I repeat it here, in some detail, for the benefit of the readers The sastraic method is to rise at the brāhmamuhitta, 1 e before the break of the dawn, and finish the morning ablutions After acamana—sipping water ceremonially-one should perform the breathing exercises, the prānāyama, in a well-ventilated place Sit cross-legged facing east or north, with the back straight, chest well expanded and thrust forward and the head First exhale (recaka) the air slowly through one or both the nostrils, and then inhale (puraka), slowly and deeply, and exhale as before While exhalıng and inhaling, produce a low humming sound in the throat Repeat the recaka and puraka alternately for about ten minutes Next, restraint of breath or the kumbhaka must be practised Inhale slowly, with the production of a humming sound in the throat as before, but retain the breath as long as possible without straining yourself and then cxhale completely Again inhale slowly and deeply, restrain and exhale as before Repeat this process for about five to ten minutes and gradually increase the duration of the kumbhala Wlule performing the recala, pūrala and kumbhaka, it will bc casy for beginners if they use one or more fingers to close one or both the nostrils When one has made some progress in pranajama, then by mcrcly willing, the air be made to flow in or out through iny nostril or it may be retained in the humbhala cງn ·xxii THE ADYAR LIBRARY BULLETIN The third practice is the bhastrā (bellows) and it is done for the next five or six minutes. Sitting crcct as bcforc and with the lips closed, blow out the air, with the hissing sound of a starting locomotivc engine, rapidly. Whilc blowing in this way the trunk of the body is stcady, but the abdomen becomes concave and flat in quick succession, due to the alternate contraction and relaxation of the abdominal muscics. Thc naval region swings inward and out with thic maximum amplitudc. The bhasirá can be practiscd also in the evening provided the stomach is cmpty. By this practice, the intestines get cxercised, the digestive powers are grcatly improved, the free circulation of blood is facilitated and thc lungs arc strengthened. The bowels also arc kept in order, frec from constipation (Scc TA, I. 7. 21). Success in prārāsāma can be attained only if the dict is well regulated (BG, 17. 8-10). Any nonstimulating, simplc and nutritious dict will do. It is well to remember and practisc tlic Vedic ordinancc claråran dritāram vå, which cnjoins only onc moal a day or at the most tsyo, Seven liours at least must clapse between any two mcals. It is very depressing to 1101c that generally Indians, and especially south Indians, have become physically degcncratc; the more educated they are from or they lavc dctcriorated physically. The golden precrpt onjoining drakria:arra (continencc) on a glasiks, by our sästra-s, has been (otally ignoreil. Excessivc indulgence in stimulants, collcc, 17.3, clc. and in sex, istrulas an ·TRANSLATOR'S PREFACE XX111 hurried meals-meals only notable for their flavour but not for their sustaining qualities—and want of regular exercise for the body, have brought about this present condition Systematic practice of pranāyāma by our young men with a well-regulated diet and observance of the principles laid down for the conduct of the brahmacārın s and of the grhsatha-s will, in a generation or two, regenerate them into a varile people These practices do not require any special instructions from a teacher, and are quite harmless They are taught in the upanayana ceremony, and ought to be continued systematically every day in one's life This may be practised by all persons irrespective of age or sex, excepting women in the family way, who should not attempt the bhastra But chronic patients afflicted with bowel or lung diseases should be carefully guided by a scientifically trained instructor For this purpose, some two years bach, an asrama was started at Lonavla, a beautıful sanatorium in the Poona district conducted by His Holiness Kuvalayānanda at Kaivalya Aśrama Its experiments are radiographed and recorded its quarterly journal called rogamimamsa The instruction is free for all who seek to recoup their lost health by nature's processes By the grace of the divine Physician, darvya bhusak, the Lord, all incurable diseases are cured "May our degenerate young men take up thesc practices and become healthier prayer of the author After the pranayāma, one should meditate on the great Lord Visnu, repeating the thousand names, vocally It is in is the pious ·XXIV THE ADYAR LIBRARY BULLETIN or mentally (the latter being preferable) The meanng of each name has to be realized This will exercise the mind well and improve its power of concentration I pray, with Śrī Vyāsa, the author of this hymn (verses 121-32), to the Lord, the presiding deity of this Sahasranāma, to bestow on the repeater of this lymn physical health and mental peace After the completion of this work a MS copy of another hārkā (commentary) was placed in my hands by a sastrın, an old classmate of mine, who was a copyist under me during my activities of carlıer days in connection with libraries In this work there are 600 verses for all the 1,000 names, generally at the rate of half a verse for each namc There are also 37 verscs at the end for rulcs, thus making 637 karıkä-s altogether The unknown author of this commentary only recapitulates the explanation given by our grcat Acārya Sri Samhara Here and there he helps with some fine ideas for certain names and I live added these cxplınations in their respective places Tlus commentary may bc one of the four referred to by the author of the Nama- Larikã commentarıcs Every tenth onc of thic 1,000 names has been gren in huis 37 serses for rules so that a devotcc should not make mistakes in uttering thus hymn There are 1,031 single names in the Sahasranama Thc cxtra 31 nimcs arc to bc used as adjectives (riseşana), 1c [qualifying the names wluch arc nori co dicm} When one docs arcana to thc duit), th correct datac There are 5 casc is also referred to in thus Aarika double names in the first liundred (numbers 12, 16, ·TRINSLATOR'S PREFACF XXV 30, 46 and 55), 2 in the second (120 and 124), 4 in the third (217, 232, 275, 289), 4 in the fourth (333, 359, 390 and 399) 5 in thc fifth (40+, 427, 129, 45% and 493), 6 in the sixth (514, 531, 552, 564, 572, and 573), 1 in the scienth (627) and 4 in the cighth (702, 732, 791 and 799) The 896th name is an indeclinablc one (ay, aya) It sliould bc uscd in the arcana as sanal namah, thc 929th name, being plural, as sadbhyo namah Thc author cnds with the versc, .Thus the Icarncd should perform arcana, consulting tlus commentary for correctly uttering the names in the data c casc and suflixing namah to cach nam The MIS contains also at thc cnd, thic 25th chapter, cxtracts from the Bhrgusamhita called Sahasra namarcanabidhi This samhıta is one of the four belonging to thc Vail hanasa scct This 25th chapter dcals claborately with the rules for performing tłic worship of Visnu with these 1,000 names, and offerings with lcaves and flowers-tulası, bilva, nand, azarta, padma, mallika, jali, pumnaga and salapatra,--for each name The worship should be performed, if not daily, at lcast on one's own birthday, eclipsc days, birth constellations, the entering of the sun from one zodiacal sign into 1 1 Marcısamhita containing 96 Patala s with about 5000 grantha s (2) Bhrgusamhita the largest containing about 15 000 divided into 18 Adhikara s as Yamadhıkara Kriyadhikara etc (3) Atrusamhıta with 32 chapters (4) Kafyapa with 2 000 grantha s The MSS were secured lorg ago and deposited in the libraries assisted by me at Adyar Mysore and Baroda

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THE ADYAR LIBRARY BULLETIN
another, to ward off troubles due to planets, the anger of
kings, great diseases and the troubles created by enemies.
This arcana may be performed also when one secks
dharma, sons, wealth and other desired objects.
Om! Sāntiḥ, śāntiḥ, Santih
October 1926
R. A. SASTRY
190 names arc repeted in this hymn; of them 74 are repeated
twice, 14 thrice and 2, four times. I have marked them in their
proper places. In Lalulaschastening alone we do not ford such
rcpetition; for this hymn is treated as neatras whiritas all the
others are stahos,

·श्रीः विष्णुसहस्रनामस्तोत्रम् शंकराचार्यकृतभाष्यसहितम् पूर्वपीठिका *सच्चिदानन्दरूपाय कृष्णायाक्लिष्टकारिणे । नमो वेदान्तवेद्याय गुरवे "बुद्धिसाक्षिणे ।। १ ।। *कृष्णद्वैपायनं व्यास सर्वलोकहितैपिणम् । वेदाब्जभास्कर वन्दे शमादिनिलय मुनिम् ।। २ ।। आदिस्त्वं सर्वभूताना मध्यमन्तस्तथा भवान् । त्वत्त. सर्वमभूद् विश्वं त्वयि सर्वं प्रलीयते ॥ ३ ॥ अहं त्व' हि महादेवस्त्वमेवाह जनार्दन । आवयोरन्तर नास्ति शब्दरथैर्जगत्पते ।। ४ ।। नामानि तव गोविन्द यानि लोके महान्ति च । तान्येव मम नामानि नान कार्या विचारणा ॥ ५ ॥ त्वदुपासा जगन्नाथ संवास्तु मम गोपते । यश्च त्वा द्वेष्टि भो देव स मा द्वेष्टि न सशय ॥ ६ ॥ * पुष्पचिह्नित श्लोकद्वय भाष्यादावेतद्वयाख्यानतोऽनुपलभ्यमानमपि मुद्रिता. नेकपुस्तकानुरोधेन हस्तलिखितपुस्तकानुरोधेन च सयोजितम् ।। 1व्याभीष्टदायिने लोकसा 3 सवंगौ देव 'द्विपते देव.

·2 THE ADYAR LIBRARY BULLETIN त्वद्विस्तारो यतो देव ह्यहं भूतपतिस्ततः । न तदस्ति 'मनाग्देव यत्ते विरहितं क्वचित् ।। ७ ।। यदासीद्वर्तते यच्च यच्च भावि जगत्पते । सर्वं त्वमेव देवेश विना किंचित् त्वया न हि ।। ८ ।। इति हरिवंशे कैलासयात्राया महेश्वरवचनम् । (ह. वं. ३. ८८. ५४) सहस्रमूर्तेः पुरुषोत्तमस्य सहस्रनेत्राननपादवाहोः । सहस्रनाम्नां स्तवनं प्रशस्तं निरुच्यते जन्मजरादिशान्त्य 18॥ : COMMENTATOR'S BENEDICTORY VERSES 1. Om Adoration to Krsna whosc nature is sat, cit, and ananda, who performs his acts without cffort, who cognized through thc Vedānta, who is the Tcacher, and who is the Witness of all cognitions. 2. I adore the sage Krsnadvaipayana Vyasa, devoted to thc welfare of all beings, who is the sun to the lotus of thc Vcda-s and who is the abode of selfcontrol, etc. 3. You [Krsna] are the source of all beings; so also are you the middle and the end thercof. The whole world has issued out of you; in you all attain dissolution. विना देव.

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 3 4 I indeed am you, the great god; you are myself (namely, Siva], 0 Krsna There is no difference between us either in respect of cpithets or imports, Lord of the cosmos 5 O Krsna! whatever grand cpithets are yours in this world are also mine, there is no room for doubt in this regard 6 Lord of the cosmos! King of Light (oi cattle)', may worship extended to you be [at the same time] Whoso hates you, godt doubtless hates mine, too me also 7. As [thc world] is but your extension, God! so am I the Lord of beings Not a bit of the world is anywhere that is devoid of you 8 Lord of the cosmos! whatever was, is or will be-all indeed are you King of gods' there is nothing whatsoever sans you Such are the affirmations of Siva in the section, Pilgrimage to Kailāsa, recorded in the Hariyamsa 9 The admirable hymn containing the thousand names of the supreme Spirit, with thousands of forms, cycs, faces, feet and arms, is now being elucidated for the sake of destroying birth, decay, and so forth श्रीवैशपायन उवाच- श्रुत्वा धर्मानशेषेण पावनानि च सर्वश. । युधिष्ठिरः शान्तनव पुनरेवाभ्यभाषत ॥१॥ इत पूर्व दाक्षिणात्यस्तोवपुस्तकेषु चतुर्थपञ्चमपप्ठयोनिर्दिश्यमानोऽधिक पाठो दृश्यते- ·THE ADYAR LIBRARY BULLETIN श्रीवैशंपायन उवाच । श्रीवैशंपायनो जनमेजयं प्रत्युवाच- श्रुत्वेति । धर्मान् अभ्युदयनिःश्रेयसहेतुभूतान्, 'चोदनालक्षणान् अशेपेण कात्स्येन पावनानि पापक्षयकराणि धर्मरहस्यानि च, सर्वशः सर्वप्रकारैः श्रुत्वा युधिष्ठिरो धर्मपुत्रः शांतनवं शंतनुपुत्रं भीष्म, सकलपुरुषार्थसाधनं सुखसंपाद्यमल्पप्रयासमनल्पफलमनु- क्तमिति कृत्वा, पुनः भूय एव अभ्यभापत प्रश्नं कृतवान् ॥१॥ Sri Vaišampāyana said: 1. Hearing all the dharma-s in their entirety and those sacred acts that destroy sins, in various ways, Yudhisthira again addressed the son of Samtanu (Bhisma). Vaišampāyana said to Japamejaya: Dhamma-s are those that lead to prosperity and moksa as defined by the Veda-s. Addressed: as he felt that he had not been taught the means of attaining all the desired ends of man, that arc casy to adopt and mighty in their results. हरिः मोम् शुक्लाम्बरधर विष्णु गगियर्ण चतुर्भुजम् । प्रमन्नवदन ध्यायेत् मर्वविघ्नोपशान्तये ।। यस्य हिरदयागया. पारिषद्या. परतम् । विप्न निम्ननि मनन विप्यान समाये ॥ दिनमानान्.

·5 - विष्णुसहस्रनामस्तोत्रं सशाकरभाष्यम् युधिष्ठिर उवाच- किमेकं दैवतं लोके कि वाप्येकं परायणम् । स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम् ॥ २ ॥ किमेकं दैवतं देवतेत्यर्थः । स्वार्थे तद्धितप्रत्ययविधानात् । लोके लोकनहेतुभूते समस्तविद्यास्थाने, उक्तमिति प्रथमः प्रश्नः । किं वाप्येकं परायणम्--- एतस्मिन् लोके एकं परायणं च किम्? परम् अयनं 'प्राप्यं स्थानं परायणम् । यदाज्ञया प्रवर्तन्ते सर्वे । यस्मिन्निरीक्षिते हृदयग्रन्यिभिद्यते- भिद्यते हृदयग्रन्यिश्छिद्यन्ते सर्वसंशया. । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ।। (मु. उ. २. २. ८) इति श्रुतेः । यस्य च विज्ञानमात्रेणानन्दलक्षणो मोक्षः प्राप्यते, यद्विद्वान्न विभेति कुतश्चन, यत्प्रविष्टस्य न विद्यते पुनर्भवः, यस्य च वेदनात् तदेव भवति, ‘ब्रह्म वेद ब्रह्मैव भवति व्यास वसिष्ठनप्तार शक्ते पौनमकल्मषम् । पराशरात्मज वन्दे शुकतात तपोनिधिम् ।। व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे । नमो वै ब्रह्मनिधये वासिष्ठाय नमो नम ॥ अविकाराय शुद्धाय नित्याय परमात्मने । सदैकरूपरूपाय विष्णवे सर्वजिष्णवे ।। यस्य स्मरणमात्रेण जन्मससारबन्धनात् । विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे ॥ ओनमो विष्णवे प्रभविष्णवे . 1 प्राप्तव्य. यस्मिन्नधिगते.

·6
THE ADYAR LIBRARY BULLETIN
(मु उ ३ २ ६) इति श्रुते । यद्विहायापर पन्था नृणा
नास्ति, 'नान्य पन्था विद्यतेऽयनाय' (श्वे उ ३ ८) इति
श्रुते । तदुक्तम् एक परायणम् । लोके तत् किमिति द्वितीय
प्रश्न । क कतम देव स्तुवन्त गुणकीर्तन कुर्वन्त , क कतम देवम्
अर्चन्त बाह्यमाभ्यन्तर चार्चन बहुविध कुर्वन्त , मानवा
मनुसुता शुभ कल्याण स्वर्गापवर्गादिफल प्राप्नुयु लभेरन् इति
पुन प्रश्नद्वयम् ।। २ ।।
Yudhisthira said
2 Who is the one Dcity in the world? What is
the sole and supreme goal? Whom should men praise
and worship to attain the good ?
In the world (who is declarcd] in the Vidy is that
form the source of all our knowledge? This is thic first
question
Supreme goal He whose orders all obry, realizing
whom the fetters of the heart arc broken, as dcclared
in the sruta (AHU, 2 2 8) The fitters of the heart
are broken, all doubts are solved, all his actions perish
when He is scen who is both cluse ind effect',
merely knowing whom onc attuins motsa, wluch us of
the nature of bliss, 1110ving lom one ferrs nothing,
cntering whom one has no
mori rcbirth, Inoning
wliom ond becomes that icry Being 75 5318d in the
Frutt (AIU, 329) -Hr sho
nous Irahman
bccomes that Brılımın itself,' and for going thirre there
Is no other pth, is stited in the iruti (SU, 3 8}

·7 tion विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् There is no other path for going there' That is called the sole supreme goal This is the sccond question Praise reciting His attributes This is the third qucs- IVorship external and internal, in various ways Men. descendants of Manu The good • Svarga (heaven), molsa, ctc This is the fourth question को धर्मः सर्वधर्माणा भवतः परमो मतः । कि जपन् मुच्यते जन्तुर्जन्मसंसारबन्धनात् ।। ३ ॥ को धर्म पूर्वोक्तलक्षण सर्वधर्माणा सर्वेया धर्माणा मध्ये भवत परम प्रकृष्टो धर्म , मत अभिप्रेत इति पञ्चम प्रश्न । कि जप्य जपन् उच्चोपाशुमानसलक्षण जप कुर्वन्, जन्तुः जननधर्मा । अनेन जन्तुशब्देन जपार्चनस्तवनादिपु यथायोग्य सर्वप्राणिनामधिकार सूचयति । जन्मससारबन्धनात्, जन्म अज्ञानविजृम्भितानामविद्याकार्याणामुपलक्षणम् । ससार अविद्या, ताभ्या जन्मससाराभ्या यद्वन्धन तस्मात् मुच्यते मुक्तो भवति, इति पष्ठ प्रश्न । मुच्यते जन्मससारवन्धनात् इती- दमुपलक्षणमितरेपा फलानामपि । एतद्ग्रहण तु मोक्षस्य प्राधान्यख्यापनार्थम् ।। ३ ।। 3 What is that dharma which is regarded by you as the supreme one among all dharma s? By reciting what (hymn) 1s mankind freed from the bonds of birth and worldly life (samsara)? What is that dharma, etc is the fifth question Reciting Japa is of threefold nature, namely, loud, audible and mental (see Manu , 2 85) By using the ·8 THE ADYAR LIBRARY BULLETIN word mankind (antu) it is hinted that all human beings are, according to their capabilities, entitled to perform japa and worship, and to hymn His praises Birth is the indication of all the effects of avidya or ignorance Samsara avidyā Freed from all other effects, also, this word is used in order to show the supreme importance of molşa This is the sixth question श्रीभीष्म उवाच- जगत्प्रभु देवदेवमनन्त पुरुषोत्तमम् । स्तुवन्नामसहस्रेण पुरुष सततोत्थित ॥४॥ पट् प्रश्ना कथिता । तेषु पाश्चात्योऽनन्तरो जप्यविपय पष्ठ प्रश्न अनेन श्लोकेन परिह्रियते- भीष्म उवाचेति । सर्वेपा बहिरन्त शत्रूणा भयहेतु भीष्म , मोक्षधर्मादीना प्रवक्ता सर्वज्ञ । जगत्प्रभुमिति । जगत् जगमाजङ्गमात्मक तस्य प्रभु स्वामी तम् । देवदेव देवाना ब्रह्मादीना देवम्, अनन्त देशत कालतो वस्तुतश्चापरिच्छिन्नम्, पुरुषोत्तम क्षराक्षराभ्या कार्य- कारणाभ्यामुत्कृष्ट, नामसहस्रेण नाम्ना सहस्रण, स्तुवन् गुण- सकीर्तन कुर्वन्, सततोत्थित निरन्तरमुद्युक्त , पुरुप पूर्णत्वात् पुरि शयनाद्वा पुरुप । 'सर्वदु खातिगो भवेत् ' (श्लो ६) इति सर्वत्र सबध्यते ॥४॥ Bhism said Bhışma onc who is the cause of terror to all fors, external and internal, thc promulgator of the sciencc - पुरि शयनात् पूणत्वाहा ·s, विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 9 of Liberation (mokşadharma) and other dharma and who is omniscient Sıx questions are asked The sixth and the last referring to muttering sacred formulas (apa) is answered in the following verse 4 The man who is ever engaged in praising, with the thousand names, the Lord of the universe, the God of gods, the Infinite, and supreme Purusa (passes beyond all grief) The universe the movable and the immovable God of gods God even of Brahmā and other gods Infinite unlimited by space, time and substances Supreme Purusa superior to the perishable and the imperishable (See BG, 15 18) Praising His attributes Purusa because of His fullness or because of His dwelling (sayana) in the heart (purn) The phrase gets beyond all gref (verse 6) has to be supplied in the fourth and fifth verses also उत्तरेण श्लोकेन चतुर्थ प्रश्न परिह्रियते । तमेव चार्चयन् नित्य भक्त्या पुरषमव्ययम् । ध्यायन् स्तुवन् नमस्यश्च यजमानस्तमेव च ॥५॥ तमेव चार्चयन् वाह्यमभ्यर्चन कुवन्, नित्य सर्वेषु कालेपु, भक्ति भजन तात्पर्य, तया भक्त्या, पुरुपम् अव्यय विनाशविक्रिया- रहित, तमेव च ध्यायन् आभ्यन्तरार्चन कुर्वन्, 'स्तुवन् व्याख्यातम् (श्लो ४) । नमस्यन् नमस्कार कुर्वन्, पूजाविशेषभूतमुभय J स्तुवन् पूर्वोक्तरीत्या भक्त्या ·10 THE ADYAR LIBRARY BULLETIN स्तुतिनमस्कारलक्षणं यजमानः पूजकः फलभोक्ता, अथवा अर्चयन् इत्यनेनोभयविधमर्चनमुच्यते । ध्यायन स्तुवन् नमस्यश्च इत्यनेन मानसं वाचिकं कायिकं चोच्यते ।। ५ ।। The fourth question is answered in the following: 5. By always worshipping with devotion that impcrishablc Purusa, by meditating on Him, by praising Him and by bowing down before Him, the worshipper (transcends all gricf). Worshipping: by performing external worship. Always: at all times. With devotion: entirely given up to Him. By meditating: worshipping Him internally. Hymning His praise and prostrating before Him are acts that form the last part of the worship. The worshipper: thc enjoyer of the fruit of the worship. Or, worshipping rcfcrs to both external and internal worship. By meditating, by praising and by bowing down are meant the mental, the vocal and the physical forms of worship. तृतीयं प्रश्न परिहरति त्रिभिरुत्तरैः पादैः । अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम् । लोकाध्यक्षं स्तुवन् नित्यं सर्वदुःखातिगो भवेत् ॥ ६ ॥ अनादिनिधनं पड्भावविकारशून्यं, विष्णु 'व्यापकं सर्वस्य लोक्यत इति लोकः दृश्यवर्गो लोक. तस्य नियन्तृणां ब्रह्मादीनामपि ईश्वरत्वात् सर्वलोकमहेश्वरं, लोकं दृश्यवर्ग, स्वाभाविकन बोधेन 1व्यापनशील.

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 11 साक्षात् पश्यतीति लोकाध्यक्ष त, नित्य निरन्तर स्तुवन् 'सर्वदु खातिगो भवेत्' इति त्रयाणा साधारण फलवचनम् । सर्वाण्याध्यात्मिकादीनि दुखान्यतीत्य गच्छतीति सर्वदु खातिग । भवेत् स्यात् ।। ६ ॥ The third question is answered in the (first) three parts of the following verse 6 By always praising Visnu, who is without beginning and end, who is the supreme Lord of all the worlds and who is the controller of the universe, one reaches beyond all grief Without beginning and end free from modifications such as birth, etc Visnu all pervading Worlds (loka) that which is visible, the objective side supreme Lord even of Brahmā and others who are the masters of thc visible universe Controller controls the visible universe directly by His Self knowledge (bodha) Reaches beyond all grief transcends the (three) kinds of sorrows, ādhyatmika (caused by the body and mind), etc पुनरपि तमेव स्तुत्य विशिनष्टि-- ब्रह्मण्य सर्वधर्मज्ञ लोकाना कोर्तिवर्धनम् । लोकनाथ महद् भूत सर्वभूतभवोद्भवम् ॥ ७ ॥ ब्रह्मण्य ब्रह्मणे स्रष्ट्र, ब्राह्मणाय तपसे श्रुतये वा हित, 'सर्वान् धर्मान् जानाति इति सर्वधर्मज्ञ त, लोकाना प्राणिना The 1 सवधर्मान ·12 THE ADYAR LIBRARY BULLETIN कीर्तयो यशांसि ताः स्वशक्त्यनुप्रवेशेन 'वर्धयतीति तं, लोक थ्यते याच्यते, लोकानुपतपति, आशास्ते, लोकानामीष्टे इति वा लोकनाथः तं, महद्भूतमिति। महत् ब्रह्म, विश्वोत्कर्पण वर्तमानत्वात्, भूतं परमार्थसत्यं, सर्वभूतभवोद्भवं सर्वभूतानां भवः संसारः यत्सकाशादुद्भवति तम् ।। ७ ।। Hc is again praised: 7. And who is friendly to Brahmā, who knows all the dharma-s, who is the enhancer of the fame of thc pcople, who is the Lord of the universe, who is the great Truth and who is the source of the existence of all bcings. Who is friendly to Brahmä: Brahmã may mcan here the Creator or thc Brāhmana-s, austcrities and the Veda-s. Enhancer, etc.: Hc who enhances thc fame of all creatures by the infusion of His fakti (energy). Who is the Lord of the universe (lokanatha); Hc who is desired (nātha) by the worlds or He who sheds His light (natha) on the world, or blesses it or He who is beloved of the world. Great Truth: Great: bcing superior to the universe; Truth: he is the true existence. Who is the source, etc.: He from whom originates the wordly life (samsāra). एष में सर्वधर्माणां धर्मोऽधिकतमो मतः । यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा ॥ ८ ॥ 'पञ्चमः प्रश्नः परिह्रियते-एप इति। सर्वेपां वेद- लक्षणानां एप वक्ष्यमाणो धर्मः अधिकतमः इति, मे मम, मतः I वर्धयन्त. पञ्चम प्रश्न परिहरति.

·13 . विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् अभिप्रेत , यद्भक्त्या तात्पर्येण, पुण्डरीकाक्ष हृदयपुण्डरीके प्रकाशमान वासुदेव, स्तवै 'गुणसकीर्तनलक्षण स्तुतिभि , सदा अर्चेत् "सत्कारपूर्वकमर्चन करोति, नर मनुष्य इति यत् एप धर्म इति सबन्ध । अस्य स्तुतिलक्षणस्यार्चनस्याधिक्ये कि कारणम्? उच्यते--हिंसादिपुरुषान्तरद्रव्यान्तरदेशकालादि'- नियमानपेक्षत्वमाधिक्ये कारणम् । ध्यायन् कृते यजन् यज्ञै त्रेताया द्वापरेऽर्चयन् । यदाप्नोति तदाप्नोति कलौ सकीर्त्य केशवम् ।' इति विष्णुपुराणवचनात् ।। (६ २ १७) जप्येनैव तु ससिद्धयेद् ब्राह्मणो नात्र संशय । कुर्यादन्यद् न वा कुर्याद् मैत्रो ब्राह्मण उच्यते ॥' इति मनुवचनात् । (२ ८७) 'जपस्तु सर्वधर्मेभ्य परमो धर्म उच्यते । अहिंसया च भूताना जपयज्ञ प्रवर्तते ॥' इति महाभारते । यज्ञाना जपयज्ञोऽस्मि' (भ गी १० २५) इति भगव- द्वचनम् । एतत्सर्वमभिप्रेत्य ' एप मे सर्वधर्माणा धर्मोऽधिकतमो मत ' इत्युक्तम् ।। ८॥ The fifth question is answered The constant worslup by means of hymns of the lotus-eyed (Visnu), with devotion, is regarded by me as the greatest of all dharma-s 8 1 गुणनामसकीतन नमस्कार दिग्देश ·14 THE ADYAR LIBRARY BULLETIN Dharma as defined by the Vedas Lotus-eyed Vasudeva shuning in the lotus of thc heart By means of hymns. praises describing His attributes The worship with revcrcncc Query What is the reason for giving pre eminence to worship by thc hymning of this praise? Answer The reason for such pre-eminence consists in its freedom from harmfulncss, etc (to other creatures), in its not requiring the help of other persons or money, and in its not depending on constrictive rules as to place, time, ctc The Vişnupurana (6 2 27) says "That which onc obtains in the Krtayuga by meditation, by performing sacrifice in the Tretā, by worship in the Dvāpara, one receives in the Kaliyuga, by reciting (the names) of Kesava' The Manusmrti (2 87) says ‘But, undoubtedly, a Brāhmana reaches the highest goal by muttering sacred formulas (japa) only, never mind if he performs other rites or neglects them, he who befriends (all creatures) is declared to be a (true) Brāhmana' The Mahabharata says "The japa is said to be the best of all dharma s, and also japa begins with non-injury to beings The BG (10 25) says Hence it is said sacrifices, I am the japa sacrifice' to be the greatest dharma परम यो महत्तेज. परम यो महत्तपः । परम यो महद्ब्रह्म परम य. परायणम् ॥६॥ द्वितीय प्रश्न समाधत्ते--परम प्रकृष्ट महत् वृहत् तेज चैतन्यलक्षण सर्वावभासक, येन सूर्यस्तपति तेजसेद्ध ' (तै Of 1 ·15 . - . विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् बा ३ १२ ६), 'तद्देवा ज्योतिषा ज्योतिरायुहापासतेऽमृतम्' (वृ उ ४ ४ १६), 'न तन सूर्यो भाति न चन्द्रतारक नेमा विद्युतो भान्ति कुतोऽयमग्नि । तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिद विभाति' ।। (मु उ २ २ १०) इत्यादिश्रुते । 'यदादित्यगत तेज ' (भ गी १५ १२) इत्यादिस्मृतेश्च । परम तप --तपति आज्ञापयतीति तप । 'य इम च लोक पर च लोक सर्वाणि च भूतानि योऽन्तरो यमयति' (वृ उ ३ ७ १) इत्यन्तर्यामिब्राह्मणे सर्वनियन्तृत्व श्रूयते । 'भीपास्माद् वात पवते' (तै उ २ ८) इत्यादि तैत्तिरीयके । तपति ईष्टे इति वा तप । तस्यैश्वर्यमनवच्छिन्नमिति महत्त्वम् । 'एप सर्वेश्वर (वृ उ ४ ४ २२) इत्यादिश्रुते । परम-सत्यादिलक्षण पर ब्रह्म महनीयतया महत्, परम--प्रकृष्ट पुनरावृत्तिशडकावजित, परायण परम् अयन परायणम्, परमग्रहणात् सर्वन अपरम तेज आदित्यदिक व्यावय॑ते । सर्वन यो देव इति विशेष्यते । यो देव परम तेज , परम तप , परम ब्रह्म, परम परायण स एक परायणमिति वाक्यार्थ ॥४॥ The sccond question is answered (He who is) the supreme and great light, who is the supreme and great ruler, who is the supreme and grcat Brahman, is the supreme and highest goal Light pure Consciousness, illuminating everything The trutt-s (TB, 3_12_9) ay by which illuminated, the sun shines', (BU, 4 4 16) । 9 "That light 1 सवभूताना ·16 THE ADYAR LIBRARY BULLETIN . 'The gods worship him as the Light of lights'; (MU, 2. 2. 10): 'The sun does not shine there, nor the moon and stars.' The BG (15. 12) also says: 'That Light which is in the sun.' Tapas means the Ruler, because He rules by the force of His command. The Antaryāmibrāhmana speaks thus of his being the universal Ruler. (BU, 3. 7. 1): "He who rules by dwelling in this world as also in other worlds and all beings.' The TU (2. 8) says: From dread of Him the wind blows.' Or Tapas means wish. The word great indicates the unlimited power. The fruti (BU, 4. 4. 22) says: 'He is the ruler of all.' Supreme Brahman is characterized by Truth, etc. Goal: from which there is no fear of return. The expression supreme precludes any other state, like that of the splendour in the sun, etc. The gist is: That Deity, who is the supreme light, the supreme ruler, the supreme Brahman, and the suprme goal, is the one supreme abode of all beings. पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम् । दैवतं देवतानां च भूतानां योऽव्ययः पिता ॥ १० ॥ प्रथमप्रश्नस्योत्तरमाह-पवित्राणां पावनानां तीर्थादीनां पवित्रम् । परमस्तु पुमान् ध्यातो दृष्टः कीर्तितः स्तुतः संपूजितः स्मृतः प्रणतः पाप्मनः सर्वानुन्मूलयतीति परमं पवित्रम् । संसारबन्धनहेतुभूतं पुण्यापुण्यात्मकं कर्म, तत्कारणं चाज्ञानं सर्व नाशयति स्वयाथात्म्यज्ञानेनेति वा पवित्राणां पविनम् ।

·17
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
अतिपातकयुक्तोऽपि ध्यायन्निमिपमच्युतम् ।
भूयस्तपस्वी भवति पडिक्तपावनपावन ।।
आलोडय सर्वशास्त्राणि विचार्य च पुन पुन ।
इदमेक सुनिष्पन्न ध्येयो नारायण सदा ।।
(म भा. १३ App १३ Pr २०-१)
'हरिरेक सदा ध्येयो भवद्भि सत्त्वसस्थितै ।
ओमित्येव सदा विप्रा पठत ध्यात केवलम् ।।'
(हरिव ३ ८६.८-६)
ध्यायन् कृते यजन् यज्ञैस्त्रेताया द्वापरेऽर्चयन् ।
यदाप्नोति तदाप्नोति कलौ सकीर्त्य केशवम् ।।'
(वि पु ६२ १७)
'हरिहरति पापानि दुष्टचित्तैरपि स्मृत ।
अनिच्छ्यापि सस्पृष्टो दहत्येव हि पावक ॥'
(वृहन्ना पु ११ ६६)
'शानतोऽज्ञानतो वापि वासुदेवस्य कीर्तनात् ।
तत्सर्वं विलय याति तोयस्थ लवण यथा ।।
'यस्मिन् न्यस्तमतिर्न याति नरक स्वर्गोऽपि यच्चिन्तने
विघ्नो यत्र निवेशितात्ममनसो ब्राह्मोऽपि लोकोऽल्पक ।
मुक्ति चेतसि य स्थितोऽमलधिया पुसा ददात्यव्यय
किं चिन तदघ प्रयाति विलय तत्राच्युते कीर्तिते ।।'
(वि पु ६ ८ ५५)
शमायाल जल वह्नस्तमसो भास्करोदय ।
शान्ति कलौ ह्यघौघस्य नामसकीर्तन हरे ॥
(वि ध ६६ ७४)
.
।
2

·18 THE ADYAR LIBRARY BULLETIN 'हरेर्नामव नामैव नामैव मम जीवनम् । कलौ नास्त्येव नास्त्येव नास्त्येव गतिरन्यथा ।। स्तुत्वा विष्णु वासुदेव विपापो जायते नर । विष्णो सपूजनान्नित्य सर्वपाप प्रणश्यति ॥ 'कलिकल्मपमत्युग्न नरकार्तिप्रद नृणाम् । प्रयाति विलय सद्य सकृद् यत्रानुसस्मृते ।।' (वि पु ६ ८ २१) सकृत्स्मृतोऽपि गोविन्दो नृणा जन्मशतै कृतम् । पापराशि हरत्याशु तूलराशिमिवानल ॥ कलावत्रापि दोषाढये विषयासक्तमानस । कृत्वापि सकल पाप गोविन्द सस्मरन् शुचि ॥' 'वासुदेवे मनो यस्य जपहोमार्चनादिषु । तस्यान्तरायो मैत्रेय देवेन्द्रत्वादिक फलम् ।।' (वि पु २ ६ ३६) लोकत्रयाधिपतिमप्रतिमप्रभाव- मीपत्प्रणम्य शिरसा प्रभविष्णुमीशम् । जन्मान्तरप्रलयकल्पसहस्रजात- माशु प्रणाशमुपयाति नरस्य पापम् ।।' 'एकोऽपि कृष्णे सुकृत प्रणामो दशाश्वमेधावभृथेन तुल्य । दशाश्वमेधी पुनरेति जन्म कृष्णप्रणामी न पुनर्भवाय ।।' (म भा १२ ६४ १) -

·19
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
'अतसीपुष्पसकाश पीतवाससमच्युतम् ।
ये नमस्यन्ति गोविन्द न तेषा विद्यते भयम् ।।
(म.भा १२ ४७ ६०)
'शाठयेनापि नमस्कार प्रयुक्तश्चक्रपाणये ।
ससारमूलवन्धानामुद्वेजनकरो हि स ।'
'यन्नामकीर्तन भक्तया विलायनमनुत्तमम् ।
मैत्रेयाशेपपापाना धातूनामिव पावक ।'
(वि पु ६ ८ २०)
'अवशेनापि यन्नाम्नि कीर्तिते सर्वपातकै ।
पुमान् विमुच्यते सद्य सिंहनस्तर्मुगरिव ॥'
(वि पु ६ ८ १६)
'प्रायश्चित्तान्यशेपाणि तप कर्मात्मकानि वै ।
यानि तपामशेषाणा कृष्णानुस्मरण परम् ।।
(वि पु २ ६ ३५)
'ध्यायेन्नारायण देव स्नानादिषु च कर्मसु ।
प्रायश्चित्तिहि सर्वस्य दुष्कृतस्येति वै श्रुति ।।
ससारसर्पसदष्टनष्टचेष्टकभेषजम् ।
कृष्णेति वैष्णव मन्त्र श्रुत्वा मुक्तो भवेन्नर ।।'
'सर्वदा सर्वकार्येषु नास्ति तेपाममङ्गलम् ।
येपा हृदिस्थो भगवान् मङ्गलायतन हरि ॥'
(म. भा १३ App ६ Pr ५२-१)

·20 THE ADYAR LIBRARY BULLETIN 'नित्य सचिन्तयेद् देव योगयुक्तो जनार्दनम् । सास्य रक्षा परा मन्ये को हिनस्त्यच्युताश्रयम् ।। रूपमारोग्यमायुश्च भोगाश्चैवानुपङ्गिकान् । ददाति ध्यायता नित्यमपवर्गप्रदो हरि ।। चिन्त्यमान समस्ताना क्लेशाना हानिदो हि य । समुत्सृज्याखिल चिन्त्य सोऽच्युत किं न चिन्त्यते ।। गङ्गास्नानसहापु पुष्करस्नानकोटिपु । यत् पाप विलय याति स्मृते नश्यति तद्धरौ ।' 'मुहुर्तमपि यो ध्यायेन्नारायणमतन्द्रित । सोऽपि सिद्धिमवाप्नोति किं पुनस्तत्परायण ।' (म भा १३ App १३ Pr २४-५) 'एकस्मिन्नप्यतिक्रान्ते मुहूर्ते ध्यानजिते । दस्युभिर्मुपितेनेव युक्तमाकान्दितु भृशम् ।। जनार्दन भूतपतिं जगद्गुरु स्मरन् मनुष्य सतत महामुने । दुखान्यशेपाण्यपहन्ति साधय- त्यशेषकार्याणि च यान्यभीप्सते ।। एवमेकाग्रचित्त सन् सश्रितो मधुसूदनम् । जन्ममृत्युजराग्राह ससाराब्धि तरिप्यति ।' 'यथाग्निरद्धतशिव कक्ष दहति सानिल । तथा चित्तम्थितो विष्णुर्योगिना मर्वविल्विपम् ।' (वि पु ६ ७ ७३) माम्यमय परा रक्षा "मर्याश्च "मनामय

·21
-
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
इत्यादिवचनात् पवित्राणा पवित्रम् ।
'भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसशया ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ।।
(मु उ २ २ २८)
मङ्गलाना च मङ्गलमिति मङ्गल सुख तत्साधन तज्ज्ञापक
च, तेपामपि परमानन्दलक्षण परम मङ्गलमिति मङ्गलाना च
मङ्गलम् । दैवत देवताना च देवाना देव , द्योतनादिभि
समु-
त्कर्षेण वर्तमानत्वात् । भूताना योऽव्यय व्ययरहित , पिता
जनक , यो देव स एक दैवत लोके, इति वाक्यार्थ ।।
एको देव सर्वभूतेषु गूढ सर्वव्यापी सर्वभूतान्तरात्मा ।
कर्माध्यक्ष सर्वभूताधिवास साक्षी चेता केवलो निर्गुणश्च ।।
यो ब्रह्माण विदधाति पूर्वं यो वै वेदाश्च प्रहिणोति तस्मै ।
त ह देवमात्मवुद्धिप्रकाश मुमुक्षु शरणमह प्रपद्ये ॥'
(श्वे उ ६ ११, १८)
इति श्वेताश्वतराणा मन्त्रोपनिपदि । ' सेय देवतक्षत' (छा उ
६ ३), 'एकमेवाद्वितीयम्' (छा उ ६ २) इति छान्दोग्ये ।।
ननु कथमेको देव ' जीवपरयोर्भेदात् । न । ' तत्सृष्ट्वा
तदेवानुप्राविशत्' '(तै उ २६), ‘स एप इह प्रविष्ट
आनखाग्रेभ्य ' (वृ उ ३ १ ४ ७) इत्यादि श्रुतिभ्योऽवि-
कृतस्य परस्य बुद्धितद्वृत्तिसाक्षित्वेन प्रवेशश्रवणान्न भेद ।।
1 देव? क्य जीवपरयोरभेद ? उच्यते तत्सृ" पुरश्च द्विपद पुरश्चक्रे
चतुष्पद । पुर स पक्षी भूत्वा पुर पुरुष आविशत् (वृ उ २ ५ १८) इत्यादि
.
'णादभेद

·22
THE ADYAR LIBRARY BULLETIN
प्रविष्टानामितरतरभेदात् 'परमात्मकत्व कथमिति चेत्,
न, एको देवो बहुधा निविष्ट ' (तै आ ३ १४), 'एक सन्
बहुधा विचार' (तै आ ३ ११), 'त्वमेकोऽसि वहूननुप्रविष्ट
(तै आ ३ १४) इत्येकस्यैव बहुधा प्रवेशश्रवणात् प्रविष्टाना परस्य
च न भेद । 'हिरण्यगर्भ ' इत्यष्टौ मन्त्रा 'कस्मै देवाय' (तै स
४ १ ८) इत्यत्न एकारलोपेनैकदेवत्वप्रतिपादका तैत्तिरीयके ।
अग्निर्यथैको
भवन
प्रविष्टो
रूप रूप प्रतिरूपो वभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूप रूप प्रतिरूपो बहिश्च ।।
वायुर्यथैको भुवन प्रविष्टो
रूप रूप प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूप रूप प्रतिस्पो बहिश्च ।।
सूर्यो यथा सर्वलोकस्य चक्षु-
न लिप्यते चाक्षुपैर्वाह्यदोष ।
एकस्तथा सर्वभूतान्तरात्मा
न लिप्यते लोकदु खेन बाह्य ।।
एको वशी सर्वभूतान्तरात्मा
एक रूप वहुधा य करोति ।
तमात्मस्थ येऽनुपश्यन्ति धीरा-
स्तपा सुख शाश्वत नेतरेपाम् ।।
1परानवत्व

·.
23
।
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
नित्योऽनित्याना चेतनश्चेतनाना-
मेको बहूना यो विदधाति कामान् ।
तमात्मस्थ येऽनुपश्यन्ति धीरा-
स्तेषा शान्ति शाश्वती नेतरेपाम् ॥'
इति कठवल्लीषु (५ ६-१३)
ब्रह्म वा इदमन' आसीदेकमेव तदेक सन्न व्यभवत
(बृ उ १ ४.११), 'नान्योऽतोऽस्ति द्रष्टा' (वृ उ ३ ७ २३)
इत्यादि बृहदारण्यके । अनेजदेक मनसो जवीयो नैनद्देवा
आप्नुवन् पूर्वमर्षत् ' (ई. उ ४),
'यस्मिन् सर्वाणि भूतान्यात्मैवाभूद् विजानत ।
तत्र को मोह. क. शोक एकत्वमनुपश्यत ।।' (ई उ.७)
इतीशावास्ये ।।
'सर्वेषा भूतानामान्तर पुरुष स म आत्मेति विद्यात्'
(ऐत आर ३ २ ४), आत्मा वा इदमेक एवान आसीत् ।
नान्यत् किंचन मिपत्' (ऐत. आर २ ४ १), 'एक सद्
विप्रा बहुधा वदन्ति' ( स १ १६४ ४६), 'एक सन्त
बहुधा कल्पयन्ति' (ऋ स १० ११४ ५), ‘एको विममे
विभिरित् पदेभि ' ( स १ १५४ ३), ‘एको दाधार भुवनानि
विश्वा' (ऋ स १ १५४ ४), 'एक एवाग्निर्वहुधा समिद्ध'
( स + ५८ २) इति ऋग्वेदे । 'सदेव सोम्येदमन आसीद्
एकमेवाद्वितीयम्' (छा उ ६ २) इति छान्दोग्ये ।
.
,
1 आसीत् तदेक

·24
THIE ADYAR LIBRARY BULLETIN
1
।
.
'सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ।।
(भ.गी. ६. ३१)
'विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥'
(भ. गी. ५. १८)
अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ।।
(भ. गी. १०.२०)
'यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ।'
(भ. गी. १३. ३०)
'यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेनं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ।।
(भ. गी. १३. ३३)
'सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुच:'।
(भ. गी. १८.६६)
इति भगवद्गीतासु ।
हरिरेकः सदा ध्येयो भवद्भिः सत्त्वसंस्थितः ।
ओमित्येवं सदा विप्राः पठत ध्यात केशवम् ।।
(हरि. ३. ८६. ८)

·25 , विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 'आश्चर्य खलु देवानामेकस्त्व पुरुपोत्तम । धन्यश्चासि महावाहो लोके नान्योऽस्ति कश्चन ।।' (हरि १०० २२) इति हरिवशे । भवति च मनोर्माहात्म्यख्यापिनी श्रुति 'यद्वै किचन मनुरवदत् तद्भेषजम्' इति (तै स २ २ १०)। मनुना चोक्तम्- 'सर्वभूतस्थमात्मान सर्वभूतानि चात्मनि । सपश्यन्नात्मयाजी वै स्वाराज्यमधिगच्छति ।।' इति (मनु १२ ६१) 'सृष्टिस्थित्यन्तकरणी' ब्रह्मविष्णुशिवात्मिकाम् । स सज्ञा याति भगवानेक एव जनार्दन ।। (वि पु १ २ ६४) तस्मान्न विज्ञानमृतेऽस्ति किचित् क्वचित् कदाचिद् द्विज वस्तुजातम् । विज्ञानमेक निजकर्मभेदाद् विभिन्नचित्तैर्वहुधाभ्युपेतम् ।।' (वि पु २ १२ ४२) 'ज्ञान विशुद्ध विमल विशोक- मशेषलोभादिनिरस्तसङ्गमम् । एक सदैक परम परेश स वासुदेवो न यतोऽन्यदस्ति ।' (वि पु २ १२ ४३) - 1 अन भवतीत्यारभ्य मनुवचन केचित पुस्तकेषु न दृश्यते । करणा ·26 THE ADYAR LIBRARY BULLETIN . यदा समस्तदेहेपु पुमानेको व्यवस्थितः । तदा हि को भवान् कोऽहमित्येतद् विफलं वचः ।। (वि. पु. २. १३.६१) 'सितनीलादिभेदेन यथैकं दृश्यते नभः । भ्रान्तदृष्टिभिरात्मापि तथैक: सन् पृथक् पृथक् ।। एक: समस्तं यदिहास्ति किंचित् तदच्युतो नास्ति परं ततोऽन्यत् । सोऽहं स च त्वं स च सर्वमेत- दात्मस्वरूपं त्यज भेदमोहम् ।। इतीरितस्तेन स राजवर्य- स्तत्याज भेदं परमार्थदृष्टिः ।' (वि. पु. २. १६. २२-४) सकलमिदमहं च वासुदेवः परमपुमान् परमेश्वरः स एकः । इति मतिरचला भवत्यनन्ते हृदयगते व्रज तान् विहाय दूरात् ।।' (वि. पु. ३. ७. ३२) यदाह वसुधा सर्व सत्यमेतद् दिवौकसः । अहं भवो भवन्तश्च सर्वं नारायणात्मकम् ।। विभूतयस्तु यास्तस्य तासामेव परस्परम् । आधिक्यं न्यूनता वाध्यबाधकत्वेन वर्तते ।।' (वि. पु. ५. १. २६-३०) त्वया यदभयं दत्तं तद्दत्तमभयं मया । मत्तोऽविभिन्नमात्मानं द्रष्टुमर्हसि शंकर ।।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
27
योऽहं स त्वं जगच्चेदं तदेवासुरमानुपम् ।
मत्तो नान्यदशेषं यत् तत् त्वं ज्ञातुमिहार्हसि ।।
अविद्यामोहितात्मान पुरुपा 'भिन्नदर्शिनः ।
वदन्ति भेदं पश्यन्ति चावयोरन्तरं हर ।।'
इति विष्णुपुराणे ।। (५ ३३. ४७-६)
विष्णोरन्यं तु पश्यन्ति ये मा ब्रह्माणमेव वा ।
कुतर्कमतयो मूढा पच्यन्ते नरकेष्वध. ।।
ये च मूढा दुरात्मानो भिन्नं पश्यन्ति मा हरे ।
ब्रह्माणं च ततस्तस्माद् ब्रह्महत्यासमं त्वघम् ।।
इति भविष्योत्तरपुराणे श्रीमहेश्वरवचनम् । 'अपि च
आत्मेति तूपगच्छन्ति ग्राहयन्ति च' (ब. सू. ४. १. ३);
2
1 मिन्नदृष्टय
(आदिस्त्व सर्वभूताना मध्यमन्तस्तथा भवान् ।
त्वत सर्वमभूद् विश्व त्वयि सर्व प्रलीयते ।
अह त्व' हि महादेवस्त्वमेवाह जनार्दन ।
आवयोरन्तर नास्ति शब्दरथैर्जगत्पते ।।
नामानि तव गोविन्द यानि लोके महान्ति च ।
तान्येव मम नामानि नान वार्या विचारणा ॥
त्वदुपासा जगन्नाथ संवास्तु मम गोपते ।
पश्च त्वा द्वेष्टि भो देव स मा द्वेप्टिन सशय ॥
त्वद्विस्तारो पतो देव हह भूतपतिस्तत ।
न तदस्ति मनाग्देव यते विरहित क्यचित् ।।
पदासीद् वर्तते यच्च यच्च भावि जगत्पते ।
रुवं त्वमेष देवेग दिना विरित त्वया नहि।
इति हरिवशे मेलामयात्राया महेश्वरवचनम् ।)
अस्प पुण्डलितपाठस्य ग्रन्यादौ पठितत्वादन भाष्ये पटितय्यता नास्ति ।।
राबैंगो देव. विना देव

·28
THE ADYAR LIBRARY BULLETIN
-
,
आत्मत्येव शास्त्रोक्तलक्षण परमात्मा प्रतिपत्तव्य । तथा हि
परमात्मप्रक्रियाया जाबाला अत्मत्वेनैवैनमभ्युपगच्छन्ति 'त्व
वा अहमस्मि भगवो देवते अह वै त्वमसि' (वराह उ २ ३४)
इति । तथा अन्येऽपि 'यदेवेह तदमुत्र यदमुत्र तदन्विह' (कठ उ ४
१०), ‘स यश्चाय पुरुषे । यश्चासावादित्ये । स एक ' (ते
उ ३ १०), 'तदात्मानमेवावेदह ब्रह्मास्मीति' (वृ उ १
४ १०), 'तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म
सर्वानुभू ' (वृ उ २ ५ १६), ‘स वा एप महानज आत्मा-
जरोऽमरोऽमृतोऽभयो ब्रह्म' (वृ उ ४ ४ २५) इत्येवमादय
आत्मत्वोपगमा द्रष्टव्या । ग्राहयन्ति च बोधयन्ति चात्मत्वेने-
श्वर वेदान्तवाक्यानि । 'एप त आत्मा अन्तर्याम्यमृत ' (वृ उ
३ ७ ३), 'यन्मनसा न मनुते येनार्मनो मतम् । तदेव ब्रह्म त्व
विद्धि नेद यदिदमुपासते' (के उ १ ५), 'तत्सत्य स आत्मा
तत्त्वमसि (छा उ ६ ८) इत्येवमादीनि ।।
ननु प्रतीकदर्शनमिद विष्णुप्रतिमान्यायेन भविष्यति ।
तदयुक्तम् । गौणत्वप्रसङ्गाद् वाक्यवस्प्याच्च । यत्र हि प्रती-
कदृष्टिरभिप्रेयते सकृदेव तन्त्र वचन भवति । यया ' मनो ब्रह्म',
आदित्यो ब्रह्मा' (छा उ ३ १८-१६) ।
इह पुन 'त्वमहमस्मि, अह वै त्वममि' त्याह । अत
प्रतीकश्रुतिवम्प्यादभेदप्रतिपत्ति ।
भेददृप्टेरपवादाच्च । तया हि-'अय योऽन्या देवता-
मुपास्ते अन्योऽसावन्योऽहमस्मीति न स वेद यथा पशु
(73
,
दृष्टपपवादाच

·29
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
१ ४ १०), 'मृत्यो स मृत्युमाप्नोति य इह नानेव पश्यति'
(कठ उ ४ १०), 'यथोदक दुर्गे वृष्ट पर्वतेषु विधावति । एव
धर्मान् पृथक् पश्यस्तानेवानु विधावति' (कठ उ ४ १४),
'द्वितीयाद्वै भय भवति' (वृ उ १ ४ २), 'यदा ह्येवैष
एतस्मिन्नुदरमन्तर कुरुते । अथ तस्य भय भवति । तत्त्वेव
भय विदुपोऽमन्वानस्य' (तै उ २ ७), 'सर्वं त परादाद्यो
ऽन्यत्रात्मन सर्व वेद' (बृ उ ४ ५ ७) इत्येवमाद्या भूयसी
श्रुति ददृष्टिमपवदति । तथा ' आत्मैवेद सर्वम् ' (छा उ
७ २५), 'आत्मनि विज्ञाते सर्वमिद विज्ञात भवति' (बृ
उ ४ ५ ६), 'इद सर्व यदयमात्मा' (बृ उ ४ ४ ६),
'ब्रह्मवेद सर्वम्' (नृसि उ ता ७ ५) इति श्रुति । तथा
स्मृतिरपि
यज्ज्ञात्वा न पुनर्मोहमेव यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ।।
(भ गी ४ ३५)
क्षेत्रज्ञेश्वरकत्व सर्वोपनिषत्प्रसिद्ध द्रक्ष्यसीत्यर्थ ।
सर्वभूतेषु येनैक भावमव्ययमीक्षते ।
अविभक्त विभक्तेषु तज्ज्ञान विद्धि सात्त्विकम् ।।'
(भ गी १८ २०)
इत्यद्वैतात्मज्ञान सम्यग्दर्शनमित्युक्त भगवतापि । तस्माद्
आत्मेत्येवेश्वरे मनो दधीत ।
1आत्मन्यवेश्वरे

·30
THE ADYAR LIBRARY BULLETIN
भूतात्मा चेन्द्रियात्मा च प्रधानात्मा तथा भवन् ।
आत्मा च परमात्मा च त्वमेक पञ्चधा स्थित ॥' इति ।
अथ वा वहुनतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिद कृत्स्नमेकाशेन स्थितो जगत् ।।'
(भ गी १० ४२) इति च ।
अविद्योपाधिपक्षेऽपि प्रमाणवाद समस्ति-
'एक एव महानात्मा सोऽहकारोऽभिधीयते ।
स जीव सोऽन्तरात्मेति गीयते तत्त्वचिन्तकै ।।' इति ।
श्रीविष्णुपुराणे-
'विभेदजनकेऽज्ञाने नाशमात्यन्तिक गते ।
आत्मनो ब्रह्मणो भेदमसन्त क करिष्यति ।।
(वि पु ६ ७ ६६)
'परात्मनो मनुष्येन्द्र विभागोऽज्ञानकल्पित ।
क्षये तस्यात्मपरयोविभागोऽभाग एव हि ।।' इति ।
विष्णुधर्मे-
'यथैकस्मिन् घटाकाशे रजोधूमादिभिर्युते ।
नान्ये मलिनता यान्ति दूरस्था कुत्रचित् क्वचित् ।।
तथा द्वन्द्वैरनेकैस्तु जीवे च मलिने कृते ।
एकस्मिन् न परे जीवा मलिना सन्ति कुत्रचित् ' ॥ इति ।
केपचित् कोशेषु दृश्यते ।

·TAMBAY- BH '31 R . विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् ब्रह्मयाज्ञवल्क्ये-- आकाशमेक हि यथा घटादिपु पृथग् भवेत् । तथात्मकोऽप्यनेकेषु जलाधारेष्विवाशुमान ।।' (या स्मृ ३ १४४) 'क्षरात्मानावीशते देव एक ' (श्वे उ १ १०) इति श्वेताश्वतरे। छान्दोग्ये ‘स एकधा भवति' (छा उ ७ २६) इत्यादि । ' स तत्र पर्येति' (छा उ ८ १२), ‘स वा एप एतेन दिव्येन चक्षुषा मनसैतान् कामान् पश्यन् रमते' (छा उ ८ १२), 'परोऽविकृत एवात्मा स्वात्माय जीव ' इति श्रुते । स एप (बृ उ १ ४ ७) इति बृहदारण्यकश्रुति । 'आत्मत्येवोपासीत' (बृ उ १ ४ ७) इति । तदेतदब्रह्मा- पूर्वम् ' (वृ उ २ ५ १६) इत्यादि । 'नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति विज्ञाता' (बृ उ ३ ७ २३) इत्यादि । ‘स वा एष महानज आत्मा योऽय विज्ञानमय (वृ उ ४ ४ २२) इत्यादि । ' अथ यो ऽन्या देवतामुपास्ते' (बृ उ १ ४ १०), ऐतदात्म्यमिद सर्वम् ' (छा उ ६ ८) इति । क्षेत्रज्ञ चापि मा विद्धि' (भ गी १३ २) इति । योगियाज्ञवल्क्ये- निश्चरन्ति यथा लोहपिण्डात् तप्तात् स्फुलिङ्गका । सकाशादात्मनस्तद्वत् प्रभवन्ति जगन्ति हि ॥ (या स्मृ ३ ६७) अज शरीरग्रहणात् स जात इति कीर्त्यते।' इह प्रविष्ट . . . इति ब्राह्मे ।

·32
THE ADYAR LIBRARY BULLETIN
।
.
सर्पवद्रज्जुखण्डस्तु निशाया वेश्ममध्यग ।
एको हि चन्द्रो द्वौ व्योम्नि तिमिराहतचक्षुष ।।
आभाति परमात्मा च सर्वोपाधिपु सस्थित ।
नित्योदित स्वयज्योति सर्वग पुरुप पर ।।
अहकाराविवेकेन कर्ताहमिति मन्यते ।' इति ।
एवमेवाय पुरुप प्राज्ञेनात्मना (वृ उ ४ ३ २१) इति ।
‘सता सोम्य तदा सपन्नो भवति' इति ।
(छा उ ६ ८)
स्वमायया स्वमात्मान मोहयन् द्वैतमायया ।
गुणाहत स्वमात्मान लभते च स्वय हरि ॥' इति ।।
'उत्कामन्त स्थित वापि' (भ गी. १५ १०) इति, 'अज्ञा-
नेनावृत ज्ञानम् ' (भ गी ५ १५) इति । 'अव्यक्तादिविशेषा-
न्तमविद्यालक्षण स्मृतम्' (म भा १४ ५० २८) । 'आसी-
दिद तमोभूतम् (मनु १ ५) इति ।
वाचारम्भणम्'
(छा उ ६ १) इत्यादि । 'यत्र हि द्वैतमिव भवति तदितर
इतर पश्यति' (वृ उ २ ४ १४), 'यत्र त्वस्य सर्वमात्मैवाभूत्
तत् केन क पश्येत् तत् केन क जिभ्रेन्' (वृ उ ४ ५ १५) इति ।
'यस्मिन् सर्वाणि भूतान्यात्मवाभूद्विजानत ।
तत्र को मोह क शोक एकत्वमनुपश्यत ।।' (ई उ ७)
'यत्र नान्यत् पश्यति नान्यत् ' (छा उ ७ २४) इत्यादि ।
भेदोऽयमज्ञाननिवन्धन ' इत्यादि । 'नेह नानास्ति किंचन ।
मृत्यो स मृत्युमाप्नोति य इह नानेव पश्यति' (क उ ४
११) इति । विश्वतश्चक्षु' (
(श्वे उ ३ ३) इत्यदि ।
।

·33 सर्वा विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 'यो योनि योनिमधितिष्ठत्येको विश्वानि रूपाणि योनीश्च (श्वे उ ५ २) इति च । 'अजामेका लोहितशुक्ल- कृष्णाम् ' (श्वे उ ४ ५) इत्यादि । 'अजो टेको जुपमाणोऽनु शेते ' (श्वे उ ४ ५), 'देवात्मशक्ति विदधे' इति । न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्त यत्पश्यत्' (बृ उ ४ ३ २३) इत्यादि। एक एव रुद्रो न द्वितीयाय तस्थे (अथर्वशिर उ ५) इति । 'मनो विजृम्भित चैतद् यत्किचित् सचराचरम् । मनसो घमनोभावे द्वैताभावात् तदाप्नुयात् ।। (गौड ३ ३१) यदि द्वैत प्रपञ्चस्य तन्निवर्त्य हि चेतसा । मनोवृतिमय द्वैतमद्वैत परमार्थत ॥' यथा स्वप्ने द्वयाभास चित्त चलति मायया । तथा जाग्रद्वयाभास चित्त चलति मायया ।। (इत्यादि गौडपादे ४ ६१) 'तणापि प्रपञ्चस्य मनोमात्रत्वमिष्यताम् । दृश्यत्वात् सर्वभूताना स्वप्नादिविषयो यथा ।। द्वितीयाद् वै भय भवति' (वृ उ १४ २) इति च । 'ज्ञाते त्वात्मनि नास्त्येतत् कार्यकारणतात्मन इति च। 'एको देव सर्वभूतेषु गूढ ' (श्वे उ ६ ११) इति । 'असङ्गो ह्यय पुरुप ' (वृ उ ४ ३ १५) इति च । - , - द्वैत नवोपलभ्यते " दृश्यमिद द्वैतम्

·36
THE ADYAR LIBRARY BULLETIN
..
।
यस्मात् पूर्वैः कृतं मार्ग महर्षिभिरनुष्ठितम् ।
अदुष्टं दूपयसि वै यच्च मूय॑स्पृशः पदा ।।
यच्चापि त्वमृपीन् मूढ ब्रह्मकल्पान् दुरासदान् ।
वाहान् कृत्वा वाहयसि तेन स्वर्गाद्धतप्रभः ।।
त्वं स्वपापपरिभ्रष्टः क्षीणपुण्यो महीपते ।
दशवर्षसहस्राणि सर्परूपधरो महीम् ।।
विचरिष्यसि तीर्णश्च पुनः स्वर्गमवाप्स्यसि ।
दृष्ट्वा युधिष्ठिरं नाम तव वंशसमुद्भवम् ।।'
इति श्रीमहाभारते (५. १७. ८-१५)।
अतः श्रद्धेयमात्मज्ञानम् ।
अश्रद्दधानाः पुरुपा धर्मस्यास्य परंतप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवम॑नि ।
(भ. गी. ६. ३)
इति श्रीभगवद्वचनम् । ऐतरेयके च 'एष पन्था एतत् कमैतद्
ब्रह्मतत् सत्यं तस्मान्न प्रमाद्येत् तन्नातीयाद् नात्यायन् पूर्वे
येऽत्यायस्ते परावभूवुः । तदुक्तमृपिणा (ऋ सं.८.१०१. १४)-
प्रजा ह तिस्रो अत्यायमीयुः
न्यन्या अर्कमभितो विविध ।
वृहद्ध तस्थौ भुवनेष्वन्तः
पवमानो हरित आविवेश ।।
इति । प्रजाह तिस्रो अत्यायमीयुरिति या वै ता इमाः
प्रजास्तिस्रोऽत्यायमायंस्तानीमानि वयांसिवगावगधाश्चेरपादाः'

·37 विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् (ऐ, आ. २. १) इति श्रुतम् । वङ्गा. वनगा वृक्षा, अवगधाः ओषधयश्च, इरपादा उर पादा सदिय । तथा च ईशावास्ये अविद्वन्निन्दार्थो मन्त्रः- असुर्या नाम ते लोका अन्धेन तमसावृता । तास्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जना ॥' (ई उ ३) इति । ' असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् ' (तै उ २ ६) इति तैत्तिरीये । तथा शकुन्तलोपाख्याने- 'योऽन्यथासन्तमात्मानमन्यथा प्रतिपद्यते । किं तेन न कृतं पाप चोरणात्मापहारिणा ।।' (म. भा. १. ६८ २६) इत्यलमतिप्रसङ्गेन । सहस्रनामजपस्यानुरूप मानसस्नान- मुच्यते- 'यस्मिन् देवाश्च वेदाश्च पवित्र कृत्स्नमेकताम् । व्रजेत् तन्मानसं तीर्थ तत्र स्नात्वामृतो भवेत् ॥ ज्ञानहदे ध्यानजले रागद्वेषमलापहे । य स्नाति मानसे तीर्थे स याति परमा गतिम् ।। सरस्वती रजोरूपा तमोरूपा कलिन्दजा। सत्त्वरूपा च गङ्गा च न यान्ति ब्रह्म निर्गुणम् ।। आत्मा नदी सयमतोयपूर्णा सत्यहदा शीलतटा दयामि । तत्राभिपेकं कुर पाण्डुपुत्र' न वारिणा शुद्धयति चान्तरात्मा ॥' .

·34 THE ADYAR LIBRARY BULLETIN - . . . 'विस्तारः सर्वभूतस्य विष्णोः सर्वमिदं जगत् । द्रष्टव्यमात्मवत् तस्मादभेदेन विचक्षणः ।।' 'सर्वत्र दैत्याः समतामुपेत समत्वमाराधनमच्युतस्य ।' (वि. पु. १. १७. ८४) 'सर्वभूतात्मके तात! जगन्नाथे जगन्मये । परमात्मनि गोविन्दे मिनामिनकथा कुतः ।।' (वि. पु. १. १६. ३७) इति । तत्त्वमसि' (छा. उ. ६. ८), 'अहं ब्रह्मास्मि' (बृ. उ. ३. ४. १०), ' इदं सर्वं यदयमात्मा' (बृ. उ. २. ४. ६), अयमात्मा ब्रह्म' (मा. उ. २), 'तरति शोकमात्मवित्' (छा. उ. ७. १), 'तन को मोहः कः शोक एकत्वमनुपश्यतः (ई. उ. ७) इत्यादिश्रुतिस्मृतीतिहासपुराणलौकिकेभ्यश्च । सिद्धार्थेऽपि वेदस्य प्रामाण्यमेप्टव्यम् । 'स्वपक्षसाधन- रकार्यमप्यर्थजातमाह चेत्, तथैव परोऽपि वेद 'चेच्छतेः पर- मात्मदृक् न किम्?' इत्यभियुक्तरुक्तम् । अन्यान्वितस्वार्थ पदाना सामर्थ्य, न कार्यान्वितस्वार्थे; तथा सत्यर्थवादानामनन्वय- प्रसङ्गात् । अन्वयबुद्धेः स्तुतित्वात् ।। न हि भवति 'वायव्यं श्वेतमालभेत भूतिकामो वायु क्षेपिष्ठा देवता' (तै. सं. २. १.१) इति । रागस्य॑व प्रवर्तकत्वम्, न नियोगस्य । तथा च श्रुतिः । अथो सल्वाहुः काममय एवायं पुरुप इति स यथाकामो भवति तत्प्रतुर्भवति यत्मतुर्भवति .. सिपि. *पेन्दुतिः ·35 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् तत्कर्म कुरुते यत्कर्म कुरुते तदभिसपद्यते' (वृ उ ४ ४ ५) इति । तथा च स्मृतिरपि अकामत क्रिया काचिद् दृश्यते नेह कस्यचित् । यद्यद्धि कुरुते कर्म तत्तत्कामस्य चेष्टितम् ।। (मनु २ ४) इति । काम एष क्रोध एष ' (भ गी ३ ३७) इति । अन्यपरा- णामपि मन्त्रार्थवादाना प्रामाण्यमङ्गीकर्तव्यम् । तेपामप्रामाण्य- कथनेनोरगत्व गतवान् नहुष । तत् कथम् ? ऋषयस्तु परिश्रान्ता वाह्यमाना दुरात्मना । देवर्षयो महाभागास्तथा ब्रह्मर्पयोऽमला ।। पप्रच्छु सशय ते तु नहुप पापचेतसम् । य इमे ब्रह्मणा प्रोक्ता मन्त्रा वै प्रोक्षणे गवाम् ।। एते प्रमाण भवत उताहो नेति वासव । नहुपो नेति तानाह सहसा मूढचेतन ।। ऋपय उचु अधर्मे सप्रवृत्तस्त्व धर्म च विजिघृक्षसि । प्रमाणमेतदस्माक 'पूर्व प्रोक्त महर्पिभि । अगस्त्य उवाच- 'ततो विवदमान सन् ऋपिभि सह पार्थिव अथ मामस्पृशद् मूनि पादेनाधर्मपीडित ।। तेनाभूद्धतचेता सन् निश्रीकश्च महीपति । ततस्तमहमुद्विग्नमवोच भयपीडितम् ।। पूर्व तथा 3 वासव शचीपते

·36
THE ADYAR LIBRARY BULLETIN
..
यस्मात् पूर्वैः कृतं मार्ग महर्षिभिरनुष्ठितम् ।
अदुष्टं दूषयसि वै यच्च मूय॑स्पृशः पदा ।
यच्चापि त्वमृपीन् मूढ ब्रह्मकल्पान् दुरासदान् ।
वाहान् कृत्वा वाहयसि तेन स्वर्गाद्धतप्रभः ।।
त्वं स्वपापपरिभ्रष्टः क्षीणपुण्यो महीपते ।
दशवर्षसहस्राणि सर्परूपधरो महीम् ॥
विचरिष्यसि तीर्णश्च पुनः स्वर्गमवाप्स्यसि ।
दृष्ट्वा युधिष्ठिरं नाम तव वंशसमुद्भवम् ॥'
इति श्रीमहाभारते (५. १७.८-१५) ।
अतः श्रद्धेयमात्मज्ञानम् ।
अश्रद्दधानाः पुरुपा
धर्मस्यास्य परंतप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ।।
(भ. गी. ६. ३)
इति श्रीभगवद्वचनम् । ऐतरेयके च ' एप पन्या एतत् कमैतद्
ब्रह्मतत् सत्यं तस्मान प्रमाद्येत् तन्नातीयाद् नात्यायन् पूर्वे
येऽत्यायंस्ते परावभूवु. । तदुक्तमृपिणा (ऋ. सं.८.१०१. १४)-

·37 - - विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् (ऐ. आ २. १) इति श्रुतम् । वङ्गा वनगा वृक्षा , अवगधा ओषधयश्च, इरपादा उर पादा सदिय । तथा च ईशावास्ये अविद्वनिन्दार्थो मन्त्र 'असुर्या नाम ते लोका अन्धेन तमसावृता । तास्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जना ।। (ई उ ३) इति । 'असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् ' (तै उ २ ६) इति तैत्तिरीये । तथा शकुन्तलोपाख्याने- 'योऽन्यथासन्तमात्मानमन्यथा प्रतिपद्यते । किं तेन न कृत पाप चोरेणात्मापहारिणा ।' (म भा १ ६८ २६) इत्यलमतिप्रसङ्गेन । सहस्रनामजपस्यानुरूप मानसस्नान- मुच्यते- 'यस्मिन् देवाश्च वेदाश्च पवित्र कृत्स्नमेकताम् । व्रजेत् तन्मानस तीर्थं तत्र स्नात्वामृतो भवेत् ।। ज्ञानहदे ध्यानजले रागद्वेषमलापहे । य स्नाति मानसे तीर्थे स याति परमा गतिम् ।। सरस्वती रजोरूपा तमोरूपा कलिन्दजा । सत्त्वरूपा च गङ्गा च न यान्ति ब्रह्म निर्गुणम् ।। आत्मा नदी सयमतोमपूर्णा सत्यहदा शीलतटा दयोमि । तत्राभिषेक कुर पाण्डुपुत्र न वारिणा शुद्धयति चान्तरात्मा ।।'

·36
THE ADYAR LIBRARY BULLETIN
-
यस्मात् पूर्वैः कृतं मार्ग महर्षिभिरनुष्ठितम् ।
अदुप्टं दूषयसि वै यच्च मूय॑स्पृशः पदा ।।
यच्चापि त्वमृषीन् मूढ ब्रह्मकल्पान् दुरासदान् ।
वाहान् कृत्वा वायसि तेन स्वर्गाद्धतप्रभः ।।
त्वं स्वपापपरिभ्रष्टः क्षीणपुण्यो महीपते ।
दशवर्षसहस्राणि सर्परूपधरो महीम् ।।
विचरिष्यसि तीर्णश्च पुनः स्वर्गमवाप्स्यसि ।
दृष्ट्वा युधिष्ठिरं नाम तव वंशसमुद्भवम् ।।
इति श्रीमहाभारते (५. १७.८-१५)।
अतः श्रद्धेयमात्मज्ञानम् ।
अश्रद्दधानाः पुरुपा धर्मस्यास्य परंतप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवत्मनि ।'
(भ. गी. ६.३)
इति श्रीभगवद्वचनम् । ऐतरेयके च ' एप पन्था एतत् कर्मतद्
ब्रह्मतत् सत्यं तस्मान्न प्रमाद्येत् तन्नातीयाद् नात्यायन् पूर्वे
येऽत्यायंस्ते परावभूवुः । तदुक्तमृपिणा (ऋ. सं.८.१०१. १४)-
प्रजा ह तिलो अत्यायमीयुः
न्यन्या अर्कमभितो विविध ।
बृहद तस्थौ भुवनेप्वन्तः
पवमानो हरित आविवेश ॥"
इति । प्रजाह तिस्रो अत्यायमीयुरिति या यं ता इमाः
प्रजास्तिस्रोऽत्यायमायंस्तानीमानि वयांमियगावगधारनेरपादाः'

·37 + विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् (ऐ. आ. २. १) इति श्रुतम् । वङ्गा वनगा वृक्षा, अवगधा. ओषधयश्च, इरपादा उर पादा सर्पादय । तथा च ईशावास्ये अविद्वन्निन्दार्थो मन्त्र 'असुर्या नाम ते लोका अन्धेन तमसावृता । तास्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जना ।।' (ई उ ३) इति । 'असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् ' (तै उ २ ६) इति तैत्तिरीये । तथा शकुन्तलोपाख्याने- 'योऽन्यथामन्तमात्मानमन्यथा प्रतिपद्यते । किं तेन न कृत पाप चोरेणात्मापहारिणा ॥' (म भा १ ६८ २६) इत्यलमतिप्रसङ्गेन । सहस्रनामजपस्यानुरूप मानसस्नान- मुच्यते- 'यस्मिन् देवाश्च वेदाश्च पवित्र कृत्स्नमेकताम् । व्रजेत् तन्मानस तीर्थं तत्र स्नात्वामृतो भवेत् ।। ज्ञानह्रदे ध्यानजले रागद्वेषमलापहे । य स्नाति मानसे तीर्थे स याति परमा गतिम् ।। सरस्वती रजोरूपा तमोरूपा कलिन्दजा । सत्त्वरूपा च गङ्गा च न यान्ति ब्रह्म निर्गुणम् ।। आत्मा नदी सयमतोयपूर्णा सत्यहदा शीलतटा दयोमि । तत्राभिषेक कुर पाण्डुपुत्र न वारिणा शुद्धयति चान्तरात्मा ।।'

·IHE ADYAR LIBRARY BUI LETIN इति महाभारते । 'मानस स्नान विष्णुचिन्तनम् इति विष्णुस्मृतौ। 'जप्येनैव तु ससिद्धयेद ब्राह्मणो नात्र संशय । कुर्यादन्यद् न वा कुर्याद् मैत्रो ब्राह्मण उच्यते।' (मनु २ ६७) इति मानव वचनम् । ‘जपस्तु सर्वधर्मेभ्य परमो धर्म उच्यते । अहिसया च भूताना जपयज्ञ प्रवर्तते ।।' इति । 'यज्ञाना जपयज्ञोऽस्मि' (भ गी १० २५) इति श्रीगीतासु ॥ 'अपवित्र पवित्रो वा सर्वावस्था गतोऽपि वा । य स्मरेत् पुण्डरीकाक्ष सवाद्याभ्यन्तर शुचि ॥' (विष्णु ध १०६ ६६) इत्यादि ।॥ १० ॥ Thc first question is answcrcd 10 The purest of thc purc, the most bencficent of the bencficcnt, the God of gods, the imperishable Father of beings Pure folier than the holy watcrs, cic The suprcmc Person destroys all sins, when mcditatcd upon, seen, sung, praised, worshipped, remembered or prostrated to Hercc Hc is suprcmc purity Or, through the real knowledge of the Self, Je destroy's larman, good or bad, that Icads to the bondige of samsara, and its source (acidya) (The scriptures say) "Hari who grunts emancipation also bestows on those ·ARATI > विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 39 that meditate upon him beauty, health, we it and" continuous worldly happiness' 'When Harı Hestroys all grief by simple meditation upon Him, why shéile not one leave aside all other objects of thought and constantly meditate on Him” The stutt says 'One should meditate on the divine Nãrayāna during baths and other acts, for it is a purificatory penance for all bad actions One is emancipated by listening to the name "Krsna", the mantra of Visnu, the only antidote for a person, rendered senseless by the bite of the serpent of samsāra' Even if one is guilty of heinous crimes, if he but concentrate his mind upon Acyuta, he becomes a holy man, purifying (even) an assembly of pure men Having thoroughly searched all the sastra-s and having inquired into the matter over and over agam, the final conclusion arrived at is that Nārayana should be the only object of constant meditation 'HV (ch 280) says 'Being centred in your sattvrha aspect, you should meditate upon Hari alone for ever, always recite, O Brāhmana-s, the sacred syllable OM and meditate on Keśava' MU, 2 2 8 says "The fetters of the hcart arc broken, all doubts vanish, and (all) actions arc destroyed, when He is seen who is the cause and the effect' VP (6 8 20, 19) says “The repetition of His name with devotion is the best purifier of all sins, as the fire purifics mctals, O Maitreya' By cven unconscious repetition of His name, man is undoubtedly libcrated from all sins which fly lhe wolves, frightened by a lion' VP, 6 2 17 'Whatever is obtained by ·40 THE ADYAR LIBRARY BULLETIN mcditation in the Krtayuga, by performing sacrifices in the Tretā, by worshipping in the Dvāpara, is obtained by rcpcating the names of Keśava in the Kali.' 'Hari destroys sins when meditated on cven by the evilminded; fire, touched eyen unawares, surely burns '(By. P, 11. 99). ' Recitation of the name of Vasudeva, conscious or unconscious, destroys all sins, as water dissolves salt. VP, 6. 8.55 says: 'The man who fixes his mind on Visņu gocs not to hell; he who meditates on Him regards [even) heavenly enjoyments only as an impediment; and he whose mind and soul arc penetrated by Him thinks littlc even of the world of Brahma; for, when present in the minds of those with unsullied intellects, He confers on them eternal freedom. What marvel, therefore, is it that the sins of one who repeats the name of Acyuta should be wiped out ?' VDU, 66. 74, says: 'Water is enough to extinguish fire; sunshine is enough to dispel darkness; during the Kaliyuga, recitation of the names of Hari is enough to remove the accumulated síns of men.' Hari's name, that name, and that name only, is my life; in the Kaliyuga, there is no other means, certainly, none, A person becomes free from sins by praising Vasudeva, the omnipresent; by daily worshipping Him, all sins are destroyed.' They in whose hearts resides Hari, the fountain of all good, never meet with evil at any time, in any of their undertakings.' Centred in Yoga, one should daily meditate upon the divine Janārdana; this I consider to be the most powerful talisman; 'for, who would dare harm ¢ ·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 41 thic followers of Acyuta ? The directing of one's thoughts to Hari rcmovcs as much sin as is washed away by thousands of baths in the Gangā and millions of baths in Puskara' 'If onc attains the accomplishment of one's wishes by concentrating one's thoughts for 48 minutes (onc muhūrta) on the undecaying Nārāyana, what [arc we] to say of one who is ever devoted to Him?' VP, 2 6 says. "The remembrance of Krsna is far better than any such expiatory acts as rcligious austeritics and the like' 'Thc stain of the Kalı agc, which condemns mon to sharp punishment in lell, is at once cffaced by a single invocation of Harı (ibid , 6 8 21)' Govinda, rcmcmbcrcd even once, quickly destroys the sins of men, accumulated in hundreds of births, as fic burns up cotton' 1'P, 6 7 says 'Just as thc blizing firc, with the wind, burns dry grass, so Visti' scated in thic hcart consumes the sins of thc sages If one muhürla is allowed to piss by without mcditation (on Harı), one must scop aloud as if onc werc robbed by thicies' 'O great sage, by always remembering Janārdana, the Lord of beings, the World Teacher, man, destroys all lus sins, and accomplıslıcs whitcicr he wants *Thus meditating with concentrated mind upon Madhusudana, onc crosses the ocean of samsára, tccming with such alligitors as birth, death and old age.' · Cien in thus sinful Kaliyugi, a worldly min, though guilty of all sins, becomes pure by mcditating upon Govinda' 'P, 2. 6 39 57y3 • To hum whosc mind is devoted to Vasudeva in fuis japa, oblations to firc, worship and the ·42 THE ADYAR LIBRARY BULLETIN like, O Maitrcya, even the glory of the king of gods, is an impediment.' 'Onc's sins are speedily destroyed, even though thcy might have been accumulating in many past lives, pralaya-s, and kalpa-s, if one but bows down one's head, even slightly, before the Ruler of thc three worlds, unequalled in prowess, the Director of all.' 'A single prostration to Kęsņa, well made, is equal in mcrit to ten horse-sacrifices duly completed; the sacrificer returns to birth, but he who prostrates before Krsna docs not. There is no fear for them, who bow down to Govinda, resembling, in hue, the Atasī flower, dressed in yellow and of unswerving greatness.' * Prostration to [Visnu), the bearer of the discus (cakra) in hand, even though offered with motives other than good, lays the axe at the root of the trec of samsāra.' The above quotations from the Sruti-s, Itihāsa-s and Purāņa-s, support the point. Beneficence includes here happiness, its means and He is thc most beneficent, characterized by sources. supreme bliss. God of gods: because He stands foremost by shedding His light on all others and the like. The ŚU (6. 11) says: 'He is the one God, hidden in all beings, omnipresent, the Self within all beings, watching over a)] works, duyelling in all beings, the witness, the perceiver, the only one, free from attributes.' 'Let me, desirous of liberation, seck the protection of God, the Manifester of the knowledge of Himself, who, at first, creates Brahmā and gives him the Veda-s (6. 18).'

·SO, विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 43 The CU (6 3 2) says "That Deity thought "There is only one without a second (6 2 1)' But how is it that He is the one deity, as there is a distinction between Jivātman and Paramātman? 'No' The fruti (TU, 2 6) says Having creatd it, He entered it' (BU, 3 4 7) 'He entered thither, to the very tips of the finger-nails : Both Jivātman and Paramātman arc identical bccausc frutz-s like thosc now quoted teach that the supreme One who undergocs no modifications cntcrcd the body as the Witness of buddhi and its modifications But there is a difference among those which were cntcrcd If whence the oneness with the supreme Ātman2 No Thc śruti (TĀ, 3 14) says "The onc Deva became many' (3 11) 'Onc only is considered as many (3 14) 'Thou art one who followed tlic many that were entered '; and the srut-s also teach that as onc only cntcrcd as many, there is no difa furence between the many that cntcrcd first and the one that followed The Tartlinjala samhıta, 4 1 8 has cight mantra-s from Hiranyagarbha to Kasmar devasa which also support the above point KU (5 9-13) syys *As the onc fire, after it has entered the world, assumcs different forms according to whatlicr it cnters, so the onc Scll wathun all things assumcs different forms according to when cicr il enters, and cxists also without after it has entered the world, assumes different forms according to whicier it unters, so thic onc Sulf usithun all assumes diffurent forms according to watcvcr it As the onc air, ·THIE ADYAR LIBRARY BULLETIN enters and cxists also without. As the sun, the eye of the wholc world, is not contaminated by external impurities seen by the cyes, so the onc Sclf within all crcatures is never contaminated by the misery of the world, bcing Himself without. There is one Ruler, the Self within all crcaturcs, who makes one, form manifold. The wise who perceive him within their Self, to them belongs cternal happiness, not to others. There is onc cternal thinker, thinking non-cternal thoughts, who, though one, fulfils the desires of many. To the wise who perceive Him within their Self belongs ctcrnal peace, not to others.' BU (1. 4. 11) says: 'Verily, in the beginning this was creative Brahman only. That, being one, was not strong cnough.' "There is no other seer but He' (3. 7. 23). The IU (4) says: “That One, though never stirring, is swifter than mind.' What sorrow, what trouble can there be to him who once beholds that Unity?' (ibid., 7). Ai. A (3. 2. 4) says: "That Puruşa who is within all beings, should be known my Self.' 'Verily, in the beginning all this was Self, one only; there was nothing else whatsocver astir' (2. 4. 1). The Rgveda (I. 164. 46; X. 114. 5) says: The Icarned priests call the one reality by many names '; . The one measured (the universe) by His three steps (I. 154. 3); The only one upholds the whole universe' (I. 154. 4). CU (6. 2. 1) says: 'In the beginning, my dear, there was only that which is one only, without a second.' BG (6. 31) says: "He who is established in Unity, worships me, abiding in all as ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 45 beings', 'The sage looks equally on a perfectly learned and cultured Brahmana, a cow, an elephant (5 18)', 'I, O Arjuna' am the Self, seated in the hearts of all beings (10 20), 'When he perceives that the varied natures of beings are rooted in One, and proceeds from it, then he reaches Brahman' (13 30), “As this one sun illuminates the whole earth, so the Lord of the ksetra (body) illuminates every ksetra, O, Arjuna' (13 33) “Renouncing all dharma s, come unto me alonc for shelter, grieve not I will liberate you from all sins' (18 66) The Hariyamsa says "You should constantly meditate upon Harı centred in your saltvika nature, O Brahmana s', constantly recite the monosyllable OM and contemplate on Kesava' (3 89 8) co Supreme Purusa! You are one among the Deva s, o long armed one! You are blessed, there is no other in the world (ibid, 100 22)' Therc is the Vedic text singing the greatness of Manu (TS, 2 2 10) thus 'Whatever Manu sud is to be talon s antidotc to the discase of samsara' Manu also (12 91) says He who sacrifices to the Sclf alone, cqually recognizing the Self in all beings and all beings in the Self, becomes liberated' Thc Visnupurana (1 2 64) says 'Thus the only God, Janardana, tales the designations of Brahma, Visnu or Sivi according as He creates, preserves, or withdraws (the world)' Hence, O Brahminar cxcept experiential knowledge (orjnana) there is nothing, anywhere, or at any time, that is rcul Such knowlcdge is but one, although appearing as mans, diversified by the manifold consequences of our ·THE ADYAR LIBRARY BULLETIN cnters and crists also without As the sun, the eye of the whole world, is not contaminated by external impuritics scen by the eyes, so the one Self within all crcatures is never contaminated by the misery of the world, being Himself without There is one Ruler, the Scif within all creatures, who makes one form manifold The wise who perceive him within their Self, to them belongs eternal happiness, not to others There is onc cternal thinker, thinking non eternal thoughts, who, though one, fulfils the desires of many To the wise who perceive Him within their $clf belongs cternal peace, not to others' BU (1 4 11) says "Verily, in the beginning this was creative Brahman only That, being one, was not strong cnough' "There is no other seer but Heº (3 7 23) The IU (4) says "That One, though never sturing, is swifter than mind' 'What sorrow, what trouble can there be to him who once bcholds that Unity?' (ibid, 7) A: A (3 2 4) says "That Purusa who is within all beings, should be known my Self' 'Verily, in the beginning all this was Self, one only, there was nothing else whatsoever astır' (2 4 I) The Rgoeda (I 164 46, X 114. 5) says "The learned priests call the one reality by many names', 'The one measured (the universe) by His three steps (I 154 3), The only one upholds the whole universe (1 154 4) CU (6 2 1) says 'In the beginning, my dear, there was only that whuch is one only, without a second BG (6 31) says He who is established in Unity, worships me, abiding in all 6 as ·45 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् beings', 'The sage looks equally on a perfectly lcarned and cultured Brāhmana, a cow, an elephant (5 18)', 'I, O Arjuna' am the Self, seated in thc hearts of all beings' (10 20), 'When he perceives that the varied natures of beings arc rooted in Onc, and proceeds from it, then he rcaches Brahman' (13 30), 'As this onc sun illuminates the whole carth, so the Lord of thc Isetra (body) alluminatcs cvcry ksetra, O, Arjuna'(13 33) Renouncing all dharma-s, come unto mc alone for shelter, grievc not, I will liberatc you from all sins' (18 66) The Harivansa says "You should constantly mcditatc upon Huri centred in your salloida naturc, O Brāhmana-s', constantly recite thc monosyllablc ou and contemplate on Keśnva' (3 89 8) "O Supreme Purusa! You are onc among thic Deva-s, O long-armed onc! You are blesscd, there is no other the world (ibid, 100 22)' There is the Vedic text singing the greatness of Alanu (TS, 2 2 10) thus 'Whatcvcr Minu sud is to be taken as antidotc to the discasc of samsara' Manu also (12 91) says "He who sacrifices to thc Sclf alonc, cqually recognizing the Sulf in all beings and all beings in the Self, becomes libcrated' Tlic l'işnupuräng (1 264) sy's Thus the only God, Janardana, talcs the designations of Brahmi, Vişnu or Śrsa, according as He crertes, preseries, or withdraws (the world) *Hence, O Bralımını' crccpt cxpcricntial knowledge (riprana) there is nothing, anyulierc, or at any time, that is ron! Such knowledge is but onc, although appeving as min), discrsificd by the manifold conscquences of our in > ·46 THE ADYAR LIBRARY BULLETIN 3 own acts' (ibid., 2. 12. 42). Knowledge, perfect, pure, free from pain and dctaching the mind from all that causes affliction; knowledge, singlc and eternal-is the supreme Väsudeva; besides whom there is nothing (ibid., 2. 12. 43). "When (one recognizes that) the onc Puruşa is dwelling in all. thc bodies, then the words “Who are you?” “That I am are useless (ibid., 2. 13. 91). Just as thc same sky appears as white, blue, etc. so, thc same Ātman is scen as many by the dcluded' (ibid., 2. 16. 22). Everything that we sce is Acyuta, there is nothing besides Him. He is I, Hc is you. He, the Atman, is all this; so, free yourself from the delusion of differences. The king, being thus instructed, opened his eyes to truth and abandoned the notion of distinct existence' (ibid., 2. 16. 23-4). [Yama says to his servants]: 'All this and myself are Vasudeva. He is the only One, the supreme Purusa and the supreme Ruler. Leave those whose minds are firm in the Infinite enshrined in their hearts, and keep at a distance from them' (ibid., 3. 7. 32). O gods! all that the goddess Earth has been saying is true; I, Siva, you and all this are Nārāyaṇa; but the impersonations of His power are for ever; and excess or diminution is indicated by the dominance of the strong and the depression of the weak' (ibid., 5. 1. 29-30). (Brahmā says to Śiva): 'O Soul of the universe, you and I are, as the cause of this world, one and the same; for the welfare of the world, we are separate in respect of our functions.' 'He, who has obtained ·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम 47 your protection, has also obtained mine, you will, O Samkara! see yourself as in no way different from me Men whose minds are deluded by nescience (avidya) see distinctions such as "I, he, thou, and this world with gods, titans and men' (ibid, 5 3 47-9) Mahesvara says in the Bhadisyottara purana 'Those who regard me or Brahmā as different from Visnu are of crooked minds, fools, and are tortured in the hells below Those foolish and wicked men that regard me, Hari, and Brahmā as different, are guilty of a sin equal to Brāhmanmurder (Bhau P)' Again in the chapter on Kailāsayātrā of the Haridamsa, Maheśvara says "You are the beginning, the middle and the end of all beings, the universe sprang from you and is absorbed in you, I am you, the all-pervadıng You are myself, O, Janārdana' O Lord of the world' there is no difference between us, cither in words denoting us or in their imports Those glorious names of Govinda that are popular in the world are my names, too, there is no doubt on this point O Lord of the world! worsłupping you is the same as worshipping me, he who hates you hates me, there is not a shadow of doubt (about this) I am the Lord of beings only as an emanation of you, there is nothing duvoid of you, O Lord' Whatever is, was, or will be, is yourself, O Lord of the universe! There is nothing without you, O Lord of lords" Morcover the Vedantasūtra 4 1 3, says But as Atman (scriptural texts] acknowledge and make us comprchend [the Lord]', here, Atman means Paramitman as dcfined by the sasira s The Jūbala-s, in ·48 TIE, ADYAR LIBRARY BULLETIN spcaking of Paramātman, denote it by the appellation of Atman Thou art, indecd, I O Siri I am indeed, thou (Varā Up 2 34)' Other texts also say (KU, 4 10) "What is here (visible in the world), the same is there [invisible in Brahman], and what is there, the same is here', 'Both He who is here in the man and He who is in the Sun there arc verily one' (TU, 28), "That Brahman know itself [by saying] I am Brahman' (BU, 1 4 10), 'This is Brahman, without cause and without cffect, without anything else inside or outside (ibid , 2 5 19) This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman' (ibid, 4 4 25) There are other Upanisad s acknowledging Atman (as Paramatman), again the Vedāntic axioms make us comprchend Atman as the Isvara (Paramātman) (BU, 3 7 3) This is thyself, the indweller, the immortal 'Ke U, I 5 That which does not think by mind, and by which, they say, mind is enabled to think, that alonc know as Brahman, not that which peaple here adore 'CU, 6 8 'It is the Truth It is the Self, and thou art That' This is like worshipping the image on the score that it represents Visnu' This is unreasonable, there being the risk of reducing it to unimportance and opposition to authorities on the point For, where a symbol is meant, mention is made of it only once (CU, 3 18, 19) Mind is Brahman, and the sun is Brahman But here it is said Thou art myself and I, indeed, am Thyself', because there is divergence 5 ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 49 from the Vedic sayings on symbols, knowledge of identity is established here Again we find (in different places) that the idea of differcnce is refuted BU (1 4 10) says 'Now if a man worship another deity, thinking the deity is onc and he another, he does not know He is like a beast KU (4 10 and 14) says 'He who sces any difference hcrc [between Brahman and the world) goes from death to death As the water raincd down on elevated ground runs down, scattered in the valicys, cven so runs after difference a person who bcholds attributes different from the Self' BU, 1 4 2 szys Verily forr arises from a second only' (TU, 2 7) says *If he mahes but the smallest distinction in it, therc is fcar for him But that fizr cxists only for one who thinks himself wisc' BU, 4 5 7 says • Whosocver looks for anything elsсwhere than in the Self is abandoncd by cverything' These and many other pass ages in the fruit rcfutc thcider of difference Agun the Srule says 'All this is Sclf only' (CU,7 25), 'When Self is known, everything becomes known' (BU, 4 5 6) *All this is indeed the Sell' (ibid , 4 4 6) "All this is Brahmın only' (Nr U, 7 5) The smelt also (BG, 4 35) szys * And having known tlus, you shall not gun fall into tlus confusion O Arjunı for, by this you will sce all beings without cxccption in the Self and thcn in Mic Thc mcaning is that you will percci\c the unity of thic individual soul and Išviri, that is trught in all the Up?nışad s Aguin in another place the BG (18 20) says That + ·50 THE ADYAR LIBRARY BULLETIN knowledge by which the one indestructible principlc is sccn in all beings, inscparate in the separated, know that (knowlcdge] as sättvika.' Here too the Lord [Sri Krsna] has taught that the knowledge of the nonduality of thc Ātman is the right view. Hence onc is asked to fix one's mind upon Isvara as the Atman Again it is said: ' Ātman and Paramātman are yourself differentiated as five.' BG, 10. 42 says: 'But of what use is the knowledge of all these details to you, 0 Arjuna ? Here I am, pervading and supporting this whole universe with a portion of Myself.' To show that avidyā or ignorance is a delimiting factor (upädhi), there is authority. The smrtı says: 'The great Atman, one only, is named ahamkāra; the seekers after Truth speak of it as ziva, the inner self (antaralman).' The Visnupurāna (6.7.96) says: 'When ignorance which creates difference is entirely destroyed, who would postulate a non-existing distinction between the Atman and Brahman? O king, the idea of differentiation in the Paramātman is due to ignorance; when it is destroyed, the distinction between the Atman and the Supreme is no distinction at all.' The Vişnudharma says: “Just as when the pot-ether in contact with dust and smoke is apparently soiled, the other ones that are at a distance are not likewise soiled, even so when one jiva is soiled by various pairs of opposites, the others are not likewise soiled." We read in the Brahmajäjñavalkya: "Just as one ākāśa becomes many in different pots, etc. so the Atman, though one, shines as many, like the sun reflected in different basins of water.' The SU, 1. 10 ·1 विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 51 says 'The one God rules the perishable Pradhāna and the Self' CU, 7 26 'He becomes one' Another stutt (ibid , 8 12) says 'He pervades that,' 'That He only, by this divine eye, the mind, perceivies all the objects, and cnjoys (ibid) 'The Supreme and unchangeablc Self only is the nva' BU, 1 4 7 says 'He entered into that', 'One should worship Him as the Self' (ibid), 2 5 19 'That this Brahman is without cause 37 23 There is no other seer but He, there is no other knower but He', 4 4 22 'And He is that great unborn Self, who consists of Knowledge', 1 4 10 Hc who worships other deities , CU, 6 8 'All this is Atman 'BG, 13 2 says "Understand Me as the knower of the field [ksetra]' Yogi Yājñavalkya says 'Just as the sparks fly out from the heated ironball, so the worlds procced from the Atman' (Ya Smr 3 67) Brahmapurana says "The unborn is said to be born when he takes a body' Again, 'As a piece of rope lying on the floor on a dark night appears as a serpent to the cye affected by darkness, and as the one moon scems as two, so the Paramatman, the supreme Purusa, ever-existing, self radiant, and all pervading, seems as many in various vehicles, and onc imagines oncself as actor through ignorance, due to cgotism frut s, (BU, 4 3 21) again szy ‘Thus this person, when embraced by thc intelligent Self ', CU, 6 8 • He becomes united with the True' Another saying is Concealing Himself by His own måyå of duality, Harı subjects Himself to the influence of Thc ·52 THE ADYAR LIBRARY BULLETIN man attributes.' BG, 15. 10 says: 'The dcluded do not perceive Him when He dcparts or stays.' (5. 15): 'The knowledge is veiled by ignorance.' In another place it is said: 'Avidya consists of [all objects ranging] from Avyakta (unmanifested Prakşti) down to višeșa (particular specics)'; 'This was darkness before.' CU,6.1: "The difference being only a matter of name.' Again the śruti, BU, 2. 4. 14 says: 'For, when theic is, as it were a duality, then one sccs the other, ... but when thc Self only is all this, how should one sec another, how should onc smell another?'. IU, 7 says: "When a knows that all beings are the Self alone, when he beholds the unity of the Self), then there is no delusion, no grief.' CU, 7. 24 says: 'Where one sees nothing else, hears nothing else.' Another text says: 'This difference is due to the influence of ignorance.' KU, 4. 11 says: There is in it no diversity. He who perceives therein any diversity goes from death to death.' SU, 3.3 says: 'He having eyes on all sides...' "The only one who presides over all such sources as the Prakſti, the ether, and all other forms (ibid., 5. 2)." 4.5: 'The one unborn nature, rcd, white and blach, (ibid., 4. 5). "The one unborn being, who loves her and lies by her' (ibid.). (1. 3): The sages. beheld the Energy of the divine Self.' BU, 4. 3. 23 says: 'But there is then no second, nothing else different from him that he could see.' Atha. Sir. U, 55: For there is one Rudra only, they do not allow a second.' Gaudapādakārika (3. 31) says: 'All here, moving and otherwise, is only a phenomenon of the mind; when ·53 > विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् it ceases from imagining and remains at rest for want of things to cognize, it attains That' Whatever duality is seen in the universe can be removed by the mud Duality is due to the phenomenon of the mind and non-duality is the Reality' (4 61) 'As during dreams, one's mind appears as two through miya, so also during waking consciousness, mind appears as two Even by argument (the duality] of the universe can be accounted for as the phenomenon of the mind, for all things are only objects of perception as objects seen in dreams BU, 1 4 2 says Fear arises only from duality' When the Self is known, we do not perceive any cause or cffect in connection with the Atman' SU, 6 11 says There is God hidden in all beings' BU, 4 3 15 siys Tor that Purusi is not attiched to anything' Again the Purān7-s say 'This universe is looked upon as an cxpansion of Visnu, who is all beings, the knowing ones should view this as the Self, without any sense of difference Asura-s, observe cquality in all beings The worship of Acy uta is cquality' (VP 1 17 84, 90) O friend, how could we attribute to Govinda friendship or enmity, who is all beings, the Lord of the universe, who is the universe itself, the Paramātman?' (ibid, 1 19 37) CU, 6 8 'That thou art' BU, 1 4 10 I um Bralıman', 'All this 1: Scif' (ibid, 2 4 6), MU, 2 * This Scif is Brahman', CU, 7 · The Inowcr of the Self os crcomes prin', IU, 7 'What delusion, what sorrow is there when one has pcrccred the unity?' To this 1 ·54 THE ADYAR LIBRARY BULLETIN cffect are the sayings of Srutí, Smrti, Itihāsa, Purāņa and Laukika (worldly wisdom). It should be admitted that the Vcda imparts knowledge even in regard to a thing that already cxists. It has been said by the learned: 'If in establishing their own theory it is tacitly admitted [by the Mimīmsaka-s] that words can impart knowledge concerning things other than action, and that (from those words] another can also understand the same, cannot thc sruli bear witness to the supreme Self?' Words which denote things denote them as related to some other thing, not as related to an act. In the latter case, the arthavâda-s [glorificatory passages, etc., that occur in connection with injunctions of acts] would have no meaning at all, since the only meaning they can convey is in the form of praise, etc. Certainly, no meaning, then, could be conveyed by the passages. TS, 2. 1 1: 'Let the man who desires prosperity sacrifice a white animal to Vāyu, Vāyu, indeed, is the swiftest god.' It is the desire attached to a thing that impels one to action, not the merc word of command. According to the fruti (BU, 4. 4. 5), 'Herc they say that a person is made up of desires. As is luis desire, so is his will; and as is his will, so is his deed; and whatever deed he does, he will reap the fruit thereof.' The Smrti (Manu., 2. 4) also says: ‘Not even a ·विष्णुसहस्रनामस्तोत्रं सशांकरभाष्यम् 55 The authoritative character of arthavāda or explana. tory passages pertaining to mantra-s should be accepted, even though they convey a different idea [as they go to support the mantra passages of the Veda-s]. By declaring them [arthavāda passages) unauthoritative, king Nahusa became a serpent. How it was is explained in the Mahābhārata (Udyoga Par. ch. 17): "The Rsi-s, when they were ordered to be his palanquin-bearers by the evil-minded one (Nahusa), they, the divine Ķsi-s and also the pure Brahmarsi-s, questioned Nahusa, whose mind was bent upon evil, concerning a doubtful point thus: 'O Vasava (officiating Indra)! Are the Brāhmaṇa portions of the Veda-s) that refer to the purification of the sacrificial cows authoritative or not?' Nahusa, confused in mind, replied that they undoubtedly are not [authoritative). Then the Rsi-s said: 'You are inclined to evil and abandon the dharma; they (the Brāhmaṇa portions] having been promulgated by the ancient Maharşi-s are authoritative to us. Agastya said: “Thereupon the king (Nahusa), falling out with the Rsi-s and being propelled by vice, placed his foot on my head Then, O Lord of Saci, he became deprived of sense and devoid of glory." Thereupon I addressed him (Nahusa), who was then trembling with fcar, thus: “You have reviled the sacred path chalked out by the ancients and followed by the Rsi-s; you have placed your foot on my lcad; and you have also, O fool, made palanquinbcarers of the Rsi-s, who are like unto Brahmā and who arc unassailable; thercfore, fall down from ·54 THE ADYAR LIBRARY BULLETIN effect are the sayings of Śruti, Smộti, Itihasa, Purāņa and Laukika (worldly wisdom). It should be admitted that the Veda imparts knowledge even in regard to a thing that already exists. It has been said by the learned: 'If in establishing their own theory it is tacitly admitted [by the Mimāmsaka-s] that words can impart knowledge concerning things other than action, and that [from those words] another can also understand the same, cannot the śruti bear witness to the supreme Self?' Words which denote things denote them as related to some other thing, not as related to an act. In the latter case, the arthavada-s (glorificatory passages, etc., that occur in connection with injunctions of acts] would have no meaning at all, since the only meaning they can convey is in the form of praise, etc. Certainly, no meaning, then, could be conveyed by the passages. TS, 2. 1. 1: 'Let the man who desires prosperity sacrifice a white animal to Väyu. Váyu, indocd, is the swiftest god.' It is the desire attached to a thing that impels one to action, not the merc word of command. According to the śruti (BU, 4. 4, 5), 'Herc they say that a person is made up of desires. As is luis desire, so is his will; and as is his will, so is his docd; and whatever deed he does, he will reap the fruit thereof.' The Smrti (Manu., 2. 4) also says: 'Not even a single act hcrc below appears to have been done by a man without a desire; for whatever (man) docs, it is (the result of] desire.' BG, 3. 37 says: It is dcsirc, it is wrath.'

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 57 the thief who deprives himself of his Self, by thinking that the Self that is one is diversified ? Now we have said enough For reciting the thousand names a suitable mental bath is prescribed The Mahabharata (12 218 25) says *That is mental bath (manasatirtha), by bathing wherein the deva-s and the Veda s attain purity, perfection and oneness, and having bathed therein one attains immortality He who bathes in the mental river, in the depth of knowledge and in the waters of medita tion which remove the dirt of desire and hatred, attains the supreme state''In the sacred lake of Mãnasa with its depths of knowledge and waters of meditationthe lake which washes off the impurities of attachment and aversion-whosoever bathes proceeds to the goal The river Sarasvati in the form of rajas, the Yamuna in the form of tamas, and the Ganga in the form of sattva flow not unto Brahman beyond all attributes' "The Atman is the river filled with the water of self control, truth is its depth, right conduct is the bank, compassion is the wave, bathe in it, O son of Pandu, the inner Self is never purified by (ordinary water]' Visnusmrti says 'Mental bath is meditation upon Visņu' Manu says (2 87) 'But, undoubtedly, a Brāhmana reaches the highest goal by reciting prayers only, whether he performs other rites or neglects them, he who befriends all creatures is declared to be a true Brāhmana' Japa is the best of all dharma-s, and non-njury to beings precedes the japa sacrifice BG 10 25 says "Of sacrifices, I am the japa sacrifice' supreme' ·56 THE ADYAR LIBRARY BULLETIN heaven, bereft of all glory, degraded by your own sin and deprived of virtues, O king of earth; remain ten thousand years on the earth assuming the form of a serpent. Then, by virtue of meeting king Yudhisthira of your own race, you shall, leaving the form of the serpent, again reach heaven.". Therefore the knowledge of Self should be accepted with faith. The Lord (BG, 9. 3) says: "Men without faith, not receiving this dharma, O Arjuna, reach me not; they return to the paths of this mortal world. In the Ailareyaka (Ai. A 2. 1.1) also we find: 'This is the path, this is action, this is Brahman, this is Truth. Let no man swerve from it, let no man transgress it. For the ancients did not transgress it, and those who transgressed it became lost.' This has been declared by a Rşi (RV, 8. 101. 14): "Three classes of peoplc transgressed, others settled down round about thc venerable Agni, the great sun stood in the midst of the worlds, the blowing Väyu entered the Harit-s (the dawns or the ends of the carth).' 'When he says, "thrcc classes of people transgressed", the three classses of people who transgressed arc what we see here [on carth, born again) as birds, trees, herbs and serpents (TA, 2.1).' (The third) mantra of the IU censurcs thc ignorant thus: There are the worlds of Asura-s covered with blind darkness. Those who have destroyed their scií go after death to those worlds.' The TU, 2. 6 says: He who knows Brahman as non-cxisting becomes himself non-existing. In the Sakuntalopakhyāna (MB, 1. 68. 26) also we find: 'What sin is not committed by ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 57 the thief who deprives himself of his Self, by thinking that the Self that is one is diversified ? Now we have said enough For reciting the thousand names a suitable mental bath is prescribed The Mahābharata (12 218 25) says "That is mental bath (māndsatırtha), by bathing wherein the deva s and the Veda-s attain purity, perfection and oneness, and having bathed therein one attains immortality He who bathes in the mental river, in the depth of knowledge and in the waters of medita tion which remove the dirt of desire and hatred, attains the supreme state' 'In the sacred lake of Manasa with its depths of knowledge and waters of meditationthe lake which washes off the impurities of attachment and aversion—who oever bathes proceeds to the goal supreme The river Sarasvati in the form of rajas, the Yamunā in the form of tamas, and the Gangā in the form of sattva flow not unto Brahman beyond all attributes" "The Atman is the river filled with the water of self-control, truth is its depth, right conduct is the bank, compassion is the wave, bathe in it, O son of Pāndu, the inner Sclfis never purified by [ordinary water]' Visnusmrti says 'Mental bath is meditation Manu says (2 87) 'But, undoubtedly, a Brāhmana reaches the highest goal by reciting prayers only, whether he performs other rites or neglects them, he who befriends all creatures is declared to be a true Brāhmana' Japa is the best of all dharma s, and non-injury to beings precedes the japa sacrifice BG 10 25 says Or sacrifices, I am the japa sacrifice upon Visnu

·58
THE ADYAR LIBRARY BULLETIN
,
'यतो वा
* Purc or otherwisc, in whatever condition he may be,
he who remembers the lotus-eyed one (Visnu) is
purified internally and externally' (Vi. Dh, 109.66).
यतः सर्वाणि भूतानि भवन्त्यादियुगागमे ।
यस्मिश्च प्रलयं यान्ति पुनरेव युगक्षये ।। ११ ।।
'1किमेकं दैवतम्' इति प्रस्तुतम् । ' यतः सर्वाणि' इति
तस्योपलक्षणमुच्यते । यतो यस्मात् सर्वाणि भूतानि भवन्ति
उद्भवन्ति । आदियुगागमे । यस्मिश्च प्रलयं विनाशं यान्ति,
पुनः भूयः, एवेत्यवधारणार्थ. । नान्यस्मिन्नित्यर्थः । युगक्षये
महाप्रलये, चकारात् मध्येऽपि यस्मिन् तिष्ठन्ति ।
इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभि-
संविशन्ति' (तै. उ. ३. १) इति श्रुतेः ॥ ११ ।।
The attributes of the one Deity mentioncd before
will now be described.
11. That from which all beings cmanate in the
beginning of the yuga, and into which they are indeed
dissolved again when the yuga comes to an end.
'Indeed' denotes emphasis. When the world age
yuga comes to an end, that is, when mahāpralaya sets in.
. The intermediatc stage of existence is also mcant here.
The iruti (TU, 3. 1) says: 'That from which these
beings are born, by which they remain alive, and into
which, on departing, they enter.'
तस्य लोकप्रधानस्य जगन्नाथस्य भूपते ।
विष्णोर्नामसहस्रं मे शृणु पापभयापहम् ।। १२ ।।
1यदेक देवतम्

·-
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
59
तस्य एवलक्षणलक्षितस्य एकस्य दैवतस्य लोकप्रधानस्य
लोकनहेतुभिविद्यास्थान प्रतिपाद्यमानस्य जगन्नाथस्य जगता
नाथ स्वामी मायाशबल परमात्मा निर्लेपश्च तस्य, भूपते।
महीपाल विष्णो -व्यापनशीलस्य, नामसहस्र नाम्ना सहस्र,
पाप भय चापहन्तीति पापभयापह, त्व मे मम, मत्त शृणु-
एकाग्रमना भूत्वा अवधारय ।।
'एकस्यैव समस्तस्य ब्रह्मणो द्विजसत्तम ।
नाम्ना सहस्र लोकानामुपकारकर शृणु ।।
निमित्तशक्तयो नाम्ना भेदिन्यस्तदुदीरणात् ।
विभिन्नान्येव साध्यन्ते फलानि द्विजसत्तम ।।
यच्छक्ति नाम यत्तस्य तत्तस्मिन्नेव वस्तुनि ।
साधक पुरुषव्याघ्र' सौम्यरेषु वस्तुपु ।।
इति विष्णुधर्मे (४१. १०-१२) ।। १२ ।।
12. O king, hear from me the thousand names
of Visnu, the Lord of the universe, the highest in the
worlds, these remove all sins aod fcar
of Visnu of the one Deity who has been described
by the aforesaid characteristics The Highest He is
described by the various lores (vidya-s) which lead one
to perceive [Him] Vişnu the all-pervading Hear
with concentrated attention and assimilate Vesnudharma
(41 10-12) says. "Hear, O first among the twice-bom,
the various names of the one only and all-pervading
Brahman that serve to help all men Thcir cffects
1रालस्येव
बहुत्व

·60 THE ADYAR LIBRARY BULLETIN accrue. vary according to the objects in view of the reciter. By repeating the names, the corresponding results Whatever power belongs to a name is effective, whether for good or for evil, in that sphere alone.' Though (verse 13) there is no room in the unconditioned for any of those potential energies that give risc to expressions denoting relation, qualities, actions, class and conventional terms, yet in regard to the conditioned (saguna) Brahman which is subject to modifications these expressions are possible, as it is the Self of all. Hence all speech has for its content the supreme Purusa. यानि नामानि गौणानि विख्यातानि महात्मनः । ऋषिभिः परिगीतानि तानि वक्ष्यामि भतये ॥ १३ ॥ * इतः पर दाक्षिणात्यपुस्तकेषु अघोनिर्दिश्यमानोऽधिक पाठो दृश्यते-- ऋपिर्नाम्ना सहस्रस्य वेदव्यासो महामुनिः । छन्दोऽनुष्टुप् तथा देवो भगवान् देवकीसुत ।। अमृताशूद्भवो चीज शक्तिवकिनन्दन । विसामा हृदय तस्य शान्त्यर्थे विनियुज्यते ॥ विष्णु जिष्णु महाविष्णु प्रभविष्णु महेश्वरम् । अनेकरूपदैत्यान्त नमामि पुरुषोत्तमम् ॥ अस्य श्रीविष्णोदिव्यसहस्रनामस्तोत्रमहामन्त्रस्य श्रीवेदव्यासो भगवान् ऋषि । अनुष्टुप् छन्दः । श्रीमहाविष्णु. परमात्मा थीमन्नारायणो देवता । अमृताशूद्भवो भानुरिति बीजम् । देवकीनन्दन. स्रष्टेति शक्ति । उद्भव क्षोभणो देव इति परमो मन्त्रः । शह्वभृनन्दको चत्रीति कीलकम् । शाङ्गधन्दा गदाधर इत्यस्त्रम्। रथाङ्गपाणिरक्षोभ्य इति नेन्नम् । विसामा सामग, मामेति कवचम् । आनन्द परब्रह्मेति योनिः । ऋतु सुदर्शन काल इति दिग्बन्ध । श्रीविश्वरूप इति ध्यानम् ॥ श्रीमहाविष्णुप्रीत्यर्थे जपे विनियोग, । ध्यानम्- ·61 . विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् यद्यपि परस्य ब्रह्मण षष्ठीगुणकियाजातिरूढीना शब्द- प्रवृत्तिहेतुभूताना निमित्तशक्तीना चासभव , तथापि सगुणे ब्रह्मणि सविकारे च सर्वात्मकत्वात् तेषा शब्दप्रवृत्तिहेतूना सभवात् सर्वे शब्दा परस्मिन् पुसि प्रवर्तन्ते । तत्र यानि नामानि गौणानि गुणसबन्धीनि गुणयोगात् प्रवृत्तानि, तेषु च यानि विख्यातानि प्रसिद्धानि, ऋषिभि मन्नै तशिभिश्च, परिगीतानि परित समन्तत परमेश्वराख्यानेषु तत्र तत्र गीतानि । महा- श्चासावात्मा चेति महात्मा । क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सकते मौक्तिकाना मालाक्लृप्तासनस्थ स्फटिकमणिनिभैौक्तिकर्मण्डिताङ्ग । शुभ्ररभ्ररदभ्रंपरिविरचितर्मुक्तपीयूपवर्ष- रानन्दी न पुनीयादरिनलिनगदाशवपाणिर्मुकुन्द ।। भू पादौ यस्य नाभिर्वियदसुरनिलश्चन्द्रसूर्यो च नेने कर्णावाशा शिरो द्यौर्मुखमपि दहनो यस्य वास्तेयमन्धि । अन्त स्थ यस्य विश्व सुरनरखगगोभोगिगन्धर्वदैत्य- श्चिन्न ररम्यते त त्रिभुवनवपुप विष्णुमीश नमामि ।। शान्ताकार भुजगशयन पद्मनाभ सुरेश विश्वाकार गगनसदृश मेघवणं शुभाङ्गम् । लक्ष्मीकान्त कमलनयन योगिहृदयानगम्य वन्दे विष्णु भवभयहर सर्वलोकैकनाथम् ।। मेघश्याम पीतकौशेयवास श्रीवत्साङक कौस्तुभाद्भासिताङ्गम् । पुण्योपेत पुण्डरीकायताक्ष विष्णु वन्दे सवलोकैकनायम् ॥ सशङ्खचक्र सकिरीटकुण्डल सपीतवस्न सरसोर्हेक्षणम् । सहारवक्ष स्थलकौस्तुभश्रिय नमामि विष्णु शिरसा चतुर्भुजम् ।। छायाया पारिजातस्य हेमसिंहासनोपरि । आसीनमम्वुदश्याममायताक्षमलकृतम् ।। चन्द्रानन चतुर्बाहु श्रीवत्साक्तिवक्षसम् । रुक्मिणीसत्यभामाभ्या सहित कृष्णमाश्रये ॥ वासोश्यम् ·62. THE ADYAR LIBRARY BULLETIN ' यच्चाप्नोति यदादत्ते यच्चात्ति विषयानिह । यच्चास्य संततो भावस्तस्मादात्मेति कीर्त्यते ।।' इति वचनात् । अयमेव महानात्मेति महात्मा तस्य अचिन्त्य- प्रभावस्य, तानि वक्ष्यामि भूतये पुरुषार्थचतुष्टयसिद्धये पुरुषार्थ- चतुष्टयार्थिनामिति ॥ अन नामसहस्र आदित्यादिशब्दानामन्तिरे प्रसिद्धाना- मादित्याद्यर्थानां तद्विभूतित्वेन तदभेदात् तस्यैव स्तुतिरिति प्रसिद्धार्थग्रहणेऽपि तत्स्तुतित्वम ।। भूतात्मा चेन्द्रियात्मा च प्रधानात्मा तथा भवान् । आत्मा च परमात्मा च त्वमेकः पञ्चधा स्थितः ।।' 'ज्योतीपि विष्णुर्भुवनाति विष्णु- वनानि विष्णुगिरयो दिशश्च । नद्यः समुद्राश्च स एव सर्व यदस्ति यन्नास्ति च विप्रवर्य' ॥ इति विष्णुपुराणे (२. १२. ३७) । 'श्रीपतिः, इत्यादीना वृत्त्येकत्वेऽपि शब्दभेदान्न पौनरुक्त्यम् । अर्थक्येऽपि पौनरुक्त्यं न दोपाय; नाम्नां सहस्रस्य 'किमेकं देवतम्' इति पृष्टंकदेवताविषयत्वात् । यत्र पुंलिङ्गशब्दप्रयोगः तन्त्र विष्णुविशेष्यः । यत्न स्त्रीलिङ्गशब्दः तत्र देवता विशेष्यते । यत्न नपुंसकलिङ्गशब्दः तत्र ब्रह्मेति विशेष्यते ॥ १३ ॥ माधवः . इति पूर्वपीठिका समाप्ता ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 63 sung in the + Of such 13 I shall for the good (of all) recite those names of the great Self that are expressive of His attributes and that are celebrated and well sung by the Rsi-s RSI-s Mantra-s and their seers Well episodes about the supreme Lord Self 'Since he realizes, receives and enjoys the objects here, and sincc he is eternally existing, He is named Atman Hc (Visnu) only is the grcat Atman who possesses un imaginable powers For the good of those who desirc the four goals of human life in order to cnable them to attain the samc Amongst these thousand names, the words sun, etc having individual connotations as 'the [visiblc] sun,' ctc really mean Himself and are His praises, since they are only His manifestations and are not distinct from Him "You are thc elemental self (bhūtatman), the sensory self (indnyatman), the primordial Self (pradhānalman), the Self and the supreme Self Thus you, the only one, are in five forms ' VP, 2 12 * The stars are Visnu, the worlds are Visnu, the forests are Visnu, the mountains and regions are Visnu, also the rivers and oceans, he is all that is, all that is not, 0 best of Brāhmana-s' BG brings out the same idea in the verses from 10 21 OF Aditya s I am Visnu' to the end 10, 42. Having pervaded this wholc universe with a portion of Myself, I cxast' The śrul (MU,2 1 10) says 'Thc Purusa is all this, sacrifice, penance, Brahiman, the highest, the immortal' 37 says ·64 THE ADYAK LIBRARY BULLETIN Such words as Vişnu and tlie like, though repeated [in this hymn] are not tautologous, since the meaning differs with the function. The words sripati, mādhava, etc., though one and the same in meaning, differ in expression. Although one and the same in mcaning, yet the repetition is no defcct, since the questioner wanted to know the one Deity whose names are a thousand and because these denote onc Devatā. The thousand namcs consist of words in thc masculine, feminine and ncutcr genders. Thosc in the masculine gender qualify Visņu, those in the feminino qualify Devatā and those in thc ncuter qualify Brahman. सहस्रनामारम्भः विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः । भूतकृद् भूतमृद् भावो भूतात्मा भूतभावनः ॥ १४ ।। नामभाष्यारम्भः यतः सर्वाणि भूतानि' (श्लो. ११) इत्यारभ्य जग- दुत्पत्तिस्थितिकारणस्य ग्रह्मण एकदेवतात्वेनाभिहितत्वादादा- भयविधं ब्रह्म विश्वशब्देनोच्यते । विश्वस्य जगतः कारणत्यैन हि विश्वम् इत्युच्यते ब्रह्म । आदौ तु विश्वमिति कार्यभूतविश्वशब्देन कारणग्रहणं कार्यभूतविरिञ्च्यादि नामभिरप्युपपना स्तुति- विष्णोरिति दर्शयितुम् । यद्वा परस्मात् पुरपान भिन्नमिदं विश्वं परमार्यतः, तेन विश्वमित्यभिधीयते ब्रह्मा; 'ग्रावेदं विश्वम्' (मु. उ. २. २. ११), 'पुरुष एवंदं विश्वम् ' (मु. उ. २. १. १०), 'विश्वमेवेदम्' (महाना. उ. ११. २) इत्यादिश्रुतिभ्यः

·65
विश्व ब्रह्म।
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
तद्भिन्न न किचित् परमार्थत 'सदस्ति । अथवा विशतीति
विश्व ब्रह्म । 'तत्सृष्ट्वा तदेवानुप्राविशत्' (तै उ २ ६)
इति श्रुते । किंच सहृतो विशन्ति विश्वानि भूतानि अस्मिन्निति
' यत्प्रयन्त्यभिसविशन्ति' (तै उ ३ १) इति
श्रुते । तथा हि-सकल जगत् कार्यभूतम् एप विशति, अनाखिल
विश्व विशतीत्युभयथापि विश्व ब्रह्म इति श्रुते । अन्यत्र
धर्मादन्यत्राधर्मात् ' (क उ २ १४) इत्यारभ्य
'सर्वे वेदा यत्पदमामनन्ति तपासि सर्वाणि च यद्वदन्ति ।
यदिच्छन्तो ब्रह्मचर्य चरन्ति तत्ते पद सग्रहेण ब्रवीमि ।
ओमित्येतत् ।।
एतद्धयेवाक्षर ब्रह्म एतद्धयेवाक्षर परम् ।
एतद्धयेवाक्षर ज्ञात्वा यो यदिच्छति तस्य तत् ।।
(क उ २ १५-१६)
इति काठके । 'एतद्वै सत्यकाम पर चापर च ब्रह्म
यदोकार ।' (प्रश्न उ ५ २) इत्युपक्रम्य ‘य पुनरेत
निमात्रेणोमित्येतेनैवाक्षरेण पर पुरुषमभिध्यायीत (५ ५)
इति प्रश्नोपनिपदि । ओमिति ब्रह्म ओमितीद सर्वम्'
(ते आ ७ ७) इति यजुर्वेदारण्यके ।
'तद्यथा शडकुना
सर्वाणि पर्णानि सतृण्णान्येवमोकारेण सर्वा वाक् सतृण्णा ।
ओकार एवेद सर्वम् ' (छा उ २ २३) इति छान्दोग्ये ।
'ओमित्येतदक्षरम्' (मा उ १) इत्युपक्रम्य
.
A
1 सदस्ती (त्य)
5

·66
THE ADYAR LIBRARY BULLETIN
'ओ तद् ब्रह्म।
'प्रणवो ह्यपर ब्रह्म प्रणवश्च 'पर स्मृत ।
अपूर्वोऽनन्तरोऽवाह्योऽनपर प्रणवोऽव्यय ।।
सर्वस्य प्रणवो ह्यादिमध्यमन्तस्तथैव च ।
एव हि प्रणव ज्ञात्वा व्यश्नुते तदनन्तरम् ।।
प्रणव हीश्वर विद्यात् सर्वस्य हृदये स्थितम् ।
सर्वव्यापिनमोकार ज्ञात्वा धीरो न शोचति ।।
अमानोऽनन्तमात्रश्च द्वैतस्योपशम शिव ।
ओकारो विदितो येन स मुनिर्नेतरो जन ।।'
(मा का १ २६-६) इति ।
ओ
तद्वायु ।
ओ तदात्मा । ओ तत्सत्यम्' (तै आ १० २६) इत्यादिभ्य
श्रुतिभ्य ॥
• ओमित्येकाक्षर ब्रह्म व्याहरन् मामनुस्मरन् ।
य प्रयाति त्यजन् देह स याति परमा गतिम् ।।'
(भ गो ८ १३)
यदक्षर वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागा ।
यदिच्छन्तो ब्रह्मचर्य चरन्ति
तत्तै पद सग्रहेण प्रवक्ष्ये ॥' (भ गी ८ ११)
'रसोऽहमप्सु कौन्तेय' प्रभास्मि शशिसूर्ययो ।
प्रणव सर्ववेदेषु शब्द खे पौरुप नृषु ।।' (भ गी ७ ८)
'गिरामस्म्येकमक्षरम् ।। (भ गी १० २५)
,
1
पर सप..

·67 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् आय त्यक्षर ब्रह्म त्रयी यस्मिन् प्रतिष्ठिता। एकाक्षर पर ब्रह्म प्राणायाम पर तप ।' 'ओकार स्वर्गद्वारम् । तस्माद् ब्रह्माध्येष्यमाण एतदादि प्रतिपद्येत । विकथा चान्या कृत्वैव लौकिक्या वाचा व्यावर्तते ब्रह्म' (आप ध सू १ ४ १३ ६-७)। 'प्रणवाद्यास्तथा वेदा प्रणवे पर्यवस्थिता । वाडमय प्रणव सर्वं तस्मात प्रणवमभ्यसेत् ।।' इत्यादिस्मृतिभ्यश्च । विश्वशब्देनोकारोऽभिधीयते । वाच्यवाच- कयोरत्यन्तभेदाभावाद् विश्वमित्योकार एव ब्रह्मेत्यर्थ । 'सर्व खल्विद ब्रह्म तज्जलानिति शान्त उपासीत' (छा उ ३ १४) इति । एतदुक्त भवति--यस्मात् सर्वमिद विकारजात ब्रह्म तज्जत्वात् तल्लत्वात् तदनत्वाच्च । न च सर्वस्यैकात्मत्वे रागा- दय सभवन्ति । तस्माच्छान्त उपासीत इति ।। 'श्रूयता धर्मसर्वस्व श्रुत्वा चैवावधार्यताम् । आत्मन प्रतिकूलानि परेपा न समाचरेत् ।।' 'आत्मौपम्येन सर्वत्र सम पश्यति योऽर्जुन । सुख वा यदि वा दु ख स योगी परमो मत ।। (भ गी ६ ३२) निर्गुण परमात्मा ते देह व्याप्य व्यवस्थित । तमह ज्ञानविज्ञेय नावमन्ये न लद्धये ।। यद्यागमन विन्देय तमह भूतभावनम् । क्रमेय त्वा गिरि चेम हनूमानिव सागरम् ।।' (म भा ३ १४७ ८-६)

·68
THR ADYAR LIBRARY BULLETIN
R
बद्धवैराणि भूतनि हेपं कुर्वन्ति चेत् ततः ।
सुशोच्यान्यतिमोहेन व्याप्तानीति मनीषिणाम् ।।
एते 'भिन्नदृशा दैत्या विकल्पाः कथिता मया ।
कृत्वाभ्युपगमं तत्र संक्षेपः श्रूयतां मम ।।
विस्तारः सर्वभूतस्य विष्णोः सर्वमिदं जगत् ।
द्रष्टव्यमात्मवत् तस्मादभेदेन विचक्षणः ।।
समुत्सृज्यासुरं भावं तस्माद्यूयं तथा वयम् ।
तथा यलं करिष्यामो यथा प्राप्स्याम निर्वृतिम् ।।'
(वि. पु. १. १७. ८२-५)
सर्वत्र दैत्याः समतामुपेत
समत्वमाराधनमच्युतस्य ।' (वि. पु. १. १७. ६०)
'न मन्त्रादिकृतस्तात! न च नैसर्गिको मम ।
स्वभाव एप सामान्यो यस्य यस्याच्युतो हृदि ।
अन्येपां यो न पापानि चिन्तयत्यात्मनो यथा।
तस्य पापागमस्तात हेत्वभावान विद्यते ।।
कर्मणा मनसा वाचा परपीडां करोति यः ।
तबीजं जन्म फलति प्रभूतं तस्य चाशुभम् ।।
सोऽहं न पापमिच्छामि न करोमि वदामि वा ।
चिन्तयन् सर्वभूतस्थमात्मन्यपि च केशवम् ।।
शारीरं मानसं वाग्जं देवं भूतभवं तथा।
सर्वत्र समचित्तस्य तस्य मे जायते कुतः ।
भिन्नदृशा.

·69
-
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
एवं सर्वेषु भूतेषु भक्तिरव्यभिचारिणी ।
कर्तव्या पण्डितैत्विा सर्वभूतमयं हरिम् ।।'
(वि. पु. १. १६. ४-६)
साम चोपप्रदान च भेददण्डौ तथापरौ ।
उपाया. कथिता ह्येते मित्रादीना च साधने ।।
तानेवाहं न पश्यामि मित्रादीस्तात मा त्रुधः ।
साध्याभावे महाबाहो साधने किं प्रयोजनम् ।।
सर्वभूतात्मके तात जगन्नाथे जगन्मये ।
परमात्मनि गोविन्दे मित्रामित्रकथा कुत ।।'
(वि. पु. १ १६. ३५-७)
'जडानामविवेकानामसुराणामपि प्रभो ।
भाग्यभोज्यानि राज्यानि सन्त्यनीतिमतामपि ।।
तस्माद् यतेत पुण्येषु य इच्छेन्महती श्रियम् ।
यतितव्यं समत्वेन निर्वाणमपि चेच्छता ।।
देवा मनुष्याः पशवः पक्षिवृक्षसरीसृपा ।
रूपमेतदनन्तस्य विष्णोभिन्नमिव स्थितम् ।।
द्रष्टव्यमात्मवद् विष्णुर्यतोऽय विश्वरूपधृक् ।।
एवं ज्ञाते स भगवाननादि. परमेश्वर ।
प्रसीदत्यच्युतो यस्मिन् प्रसन्ने क्लेशसक्षय ॥
(वि. पु १ १६. ४५-६)
'बहूना जन्मनामन्ते ज्ञानवान् मा प्रपद्यते ।
वासुदेव. सर्वमिति स महात्मा सुदुर्लभ ॥'
(भ.गी. ७ १६)
-

·70 THIE ADYAR LIBRARY BULLETIN इत्यादिवचनैश्च हिंसादिरहितेन स्तुतिनमस्कारादि कर्त- व्यमिति दर्शयितुं विश्वशब्देन ब्रह्माभिधीयत इति वा ।। 'मत्कर्मकृद् मत्परमो मद्भक्तः सङ्गवर्जितः । निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥' इति (भ. गी. ११. ५५) न चलति निजवर्णधर्मतो यः सममतिरात्मसुहृद्विपक्षपक्षे। न हरति न च हन्ति किचिदुच्चः स्थितमनसं तमवेहि विष्णुभक्तम् ।।' (वि. पु. ३. ७. २०) विमलमतिरमत्सर: प्रशान्तः 'शुभचरितोऽखिलसत्त्वमित्रभूतः । प्रियहितवचनोऽस्तमानमायो वसति सदा हृदि तस्य वासुदेवः ।। वसति हृदि सनातने च तस्मिन् भवति पुमान् जगतोऽस्य सौम्यरूपः । क्षितिरसमतिरम्यमात्मनोऽन्तः कथयति चारुतयैव सालपोतः ।।' (वि. पु. ३. ७. २४-५) 'सकलमिदमहं च वासुदेवः परमपुमान् परमेश्वरः स एकः । । 1 शुचिपरिते.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 71 इति मतिरचला भवत्यनन्ते हृदयगते व्रज तान् विहाय दूरात् ।।' (वि पु ३ ७ ३२) 'यमनियमविधूतकल्मपाणा- मनुदिनमच्युतसक्तमानसानाम् । अपगतमदमानमत्सराणा व्रज भट दूरतरेण मानवानाम् ।।' (वि पु ३ ७ २६) इत्यादिवचनवैष्णवलक्षणस्यैवप्रकारत्वाच्च हिंसादिरहितेन विष्णो स्तुतिनमस्कारादि कर्तव्यमिति । श्रद्धया देयम् । अश्रद्धयादेयम् (तै उ १ ११ ३), 'श्रद्धयाग्नि समिध्यते' (तै वा. २ ८ ८) इति श्रुते ।। 'अश्रोत्रिय श्राद्धमधीतमव्रत- मदक्षिण यज्ञमनृत्विजा हुतम् । अश्रद्धया दत्तमसस्कृत हवि- भांगा षडेते तव दैत्यसत्तम ।। पुण्य मवेषिणा यच्च मद्भक्तद्वेषिणा तथा । क्रयविक्रयसक्ताना पुण्य यच्चाग्निहोत्रिणाम् ।। अश्रद्धया च यद् दान ददता यजता तथा । तत् सर्वं तव दैत्येन्द्र मत्प्रसादाद् भविष्यति ।। 'विद्याविनयसपन्ना ब्राह्मणा वेदपारगा । मयि भक्ति न कुर्वन्ति ये ते चण्डालता गता ॥ . प ·72 THE ADYAR LIBRARY BULLETIN वृथा दत्तं ब्राह्मणो वैष्णवो ज्ञेयो न ह्यस्मादन्यदेवता । मातृवत् परिरक्षन्तं जगत्स्रष्टारमीश्वरम् । यो हि नार्चयते मूढस्तमाहुब्रह्मघातकम् ।। वृथा जप्तं वृथा चेष्टं वृथा हुतम् । वृथा तप्यं च तप्तं च यो न भक्तो मयि द्विजः ।। यत्कृतं च हुतं चापि यदिष्टं दत्तमेव वा ।। अवैष्णवकृतं सर्व राक्षसा एव भुजते ।।' इति महाभारते (१४. App. ४. ३३ ५४. Pr.) अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ।। (भ. गो. १७. २८) इत्यादिस्मृतिभ्यश्च श्रद्धयव स्तुतिनमस्कारादि कर्तव्यम्, नाश्रद्धया । ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।' (भ. गो. १७. २३) इति भगवद्वचनात् स्तुतिनमस्कारादिकं कर्म असात्त्विक विगुणमपि "श्रद्धापूर्वकं ब्रह्मणोऽभिधानत्रयप्रयोगेण सगुणं सात्त्विकं संपादितं भवति । आत्मानं विष्णुं ध्यात्वा स्तुतिनम- स्कारदि कर्तव्यम् । नाविष्णुः कीर्तयेद् विष्णुं नाविष्णुविष्णुमर्चयेत् । नाविष्णुः संस्मरेद् विष्णुं नाविष्णुर्विष्णुमाप्नुयात् ।।' भक्त्या श्रदया च स्तुति. मक्तियता. । .

·.
विष्णुसहस्रनामस्तोत्न सशापरभाप्यम्
73
इति महाभारते कर्मकाण्डे ।
सर्वाण्येतानि नामानि परस्य ब्रह्मणोऽनघ ।
एवमेतानि नामानि देवदेवस्य कोर्तयेत् ।।
य य काममभिध्यायेत् त तमाप्नोत्यसशयम् ।
सर्वान् कामानवाप्नोति समाराध्य जगद्गुरुम् ।।
तन्मयत्वेन गोविन्दमित्येतद् दाल्भ्या नान्यथा ।
तन्मयो वाञ्छ्तिान् कामान् पदमाप्नोति मानव ॥
इति विष्णुधर्मे । (४१ ४२-४४)
'सर्वभूतस्थित यो मा भजत्येकत्वमास्थित ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ।।
इति भगवद्गीतासु । (६ ३१)
अह हरि सर्वमिद जनार्दनो
नान्यत् तत कारणकार्यजातम् ।
ईदृडमनो यस्य न तस्य भयो
भवोद्भवा द्वन्द्वगदा भवन्ति ।।'
इति विष्णुपुराणे (१ २२ ८६)
'गुरोर्यत्र परीवादो निन्दा वापि प्रवर्तते ।
को तत्र पिधातव्यो गन्तव्य वा ततोऽन्यत ।'
इति मनुवचनम् । (२ २००)
'तस्माद् ब्रह्मवाचार्यरूपेणावतिष्ठते' इति व्यासस्मृते ।
वर हुतवहज्वालापुञ्जस्यान्तर्व्यवस्थिति ।
न शौरिचिन्ताविमुखजनसवासर्वशसम् ।।
-
-
-
.

·74
THE ADYAR LIBRARY BULLETIN
इति कात्यायनवचनात्, यत्न देशे वासुदेवनिन्दा तत्र
वासो न कर्तव्यः । एतदुक्तं भवति-
यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥'
इति श्वेताश्वतरोपनिपन्मन्त्रवर्णात् (६. २३) हरौ गुरौ
च परा भक्तिः कार्येति ।
'अवशेनापि यन्नाम्नि कीर्तिते सर्वपातकैः ।
पुमान् विमुच्यते सद्यः सिंहतस्तै गरिव ।।
(वि. पु. ६. ८. १६)
ज्ञानतोऽज्ञानतो वापि वासुदेवस्य कीर्तनात् ।
तत् सर्वं विलयं याति तोयस्थं लवणं यथा ।'
'कलिकल्मपमत्युग्रं नरकार्तिप्रदं नृणाम् ।
प्रयाति विलयं सद्यः सकृद् यत्रानुसंस्मृते ।'
(वि. पु. ६. ८. २१)
सकृत् स्मृतोऽपि गोविन्दो नृणां जन्मशतैः कृतम् ।
पापराशिं दहत्याशु तूलरशिमिवानलः ।।
(सेयं वदनवल्मीकवासिनी रसनोरगी।
या न गोविन्द! गोविन्द! गोविन्देति प्रभापते ।।
पापवल्ली मुखे तस्य जिह्वारूपेण तिष्ठति ।
या न वक्ति दिवा रात्रौ गुणान् गोविन्दसंभवान् ॥)'
'सकृदुच्चरितं येन हरिरित्यक्षरद्वयम् ।
बद्धः परिकरस्तेन मोक्षाय गमनं प्रति ।।

·75
प्रत्याश्विननं प्रमाभायोग्भावपि नामगरीतनं ममन्नं
दुग्ति नागपतीत्युतम् । किमुत थलापूर गगनारोनं
नागमनानि 'मनमा या अप गरन्ययत्यय यागा मदन',
'गदिमनमा ध्यान मनाना पी' (न.ग. 1.3)अनि
मारनामम्मरमादिना गरम पानी म्यन् ।।
विष्णुसहस्रनामस्तोत्रं सशांकरभाष्यम्
एकोऽपि कृष्णे सुकृतः प्रणामो
दशाश्वमेधावभृथेन तुल्यः ।
दशाश्वमेधी पुनरेति जन्म
कृष्णप्रणामी न पुनर्भवाय ।।'
'गोविन्देति हरेर्नाम गेयं गायस्थ नित्यशः । ध्यायन्
कृते यजन् ' इत्यादि । 'नारायणेति शब्दोऽस्ति' इत्यादि ।।
नरके पच्यमानस्तु यमेन परिभापितः ।
कि त्वया नाचितो देवः केशवः शोकनाशनः ।।' इति ।
कमलनयन वासुदेव विष्णो' इत्यादि ।।
'गोकोटिदानं ग्रहणे जनस्य
प्रयागगङ्गायुतकल्पयामः ।
यशायुतं मरगुवर्णदानं
गोविन्दकोा न समं मताने ।
हत्यायुतं पानगहह्ममुग्रं
गुवंशनालोटिनिपंवण ।।
म्तेयान्यांच्यानि हरे प्रियेण
गोविन्दनाम्ना निहतानि गय ।'
মা মণ যোগ
भामगीनानम्

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यस्मिन् न्यस्तमतिर्न याति नरकं स्वर्गोऽपि यच्चिन्तने
विघ्नो यत्र निवेशिते च मनसि व्राह्मोऽपि लोकोऽल्पकः ।
मुक्ति चेतसि यः स्थितोऽमलधियां पुंसां ददात्यव्ययः
कि चित्रं यदर्घ प्रयाति विलयं तनाच्युते कीर्तिते ।।'
इति विष्णुपुराणे (६. ८. ५५) श्रीपराशरेणोपसंहृतम् ।
'आलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः ।
इदमेकं सुनिष्पन्नं ध्येयो नारायणः सदा ।।'
इति महाभारते भगवता श्रीवेदव्यासेनोपसंहृतम् ।
(१३. App. १३. २०-१ Pr.)
हरिरेकः सदा ध्येयो भवद्भिः सत्त्वसंस्थितैः'।
ओमित्येवं सदा विप्राः पठत ध्यात केशवम्' ।।
इति हरिवंशे (३. ८६. ८-६) कैलासयातायां हरिरेको
ध्यातव्य इत्युक्तं श्रीमहेश्वरेणापि । एतत्सर्वमभिप्रेत्य 'एप में
सर्वधर्माणां धर्मोऽधिकतमो मतः' (श्लो. ८) इत्याधिक्यमुक्तम् ।।
THE THOUSAND NAMESi
1. The Universe, Visvam.
Beginning from the stanza, ' From whom all beings,
etc.' (verse 11) up to the last verse, Brahman, the
cause of origin and preservation of the universe
has been spoken of as a single Deity. The twofold
1 Before repeating the names, Anganyasa, Karanyasa, and
Dhyana sloka-s should be recited; as they do not belong to the
text, I have not translated them into English. They are added
in the text as foot-notes.

·> विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 77 Brahman [conditioned and unconditioned) is termed in the beginning as the Universe' (Visva) Brahman is spolen of as Visva being the cause of the entire manifcsted universe The word 'universe', being the effect of a cause, is used in the beginning to show that Visnu may be praised by the names of Brahmā, etc who are also effects Or, this universe is in reality not different from the supreme Puruşa Hence, Brahman is spoken of as Visva' The stuli-s say (MU, 2 2 11, 10) This universe is indeed Brahman, this universe is indeed Purusa', 'All this (MNU, 11 2) There is in reality nothing different from Him Or, he who enters (viš=to enter) is called Visva Brahman The sruti (TU, 2 6) says Having created that, he entered into that' Moreover, that into which all beings enter (Viśva) during the with drawal of the world is Brahman The Stutz (TU, 3 1) says "That into which they enter at their death. So He permeates all the universe, which is His effect and all the universe enters into Him, hence, either way, Brahman 15 Visva Or, Visva means the monosyllable Om The śruti (KU, 2 14-16) says 'That which you see other than dharma and adharma The Word of which all the Veda s speak, which all penances proclaim and desiring which, men lead the life of continence (öranmacarya), that word, I tell you brietly, is this Om I his word is indeed Brahman, this word is indeed the highest, whosoever knows this word obtains 1e

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.
यस्मिन् न्यस्तमतिर्न याति नरक स्वर्गोऽपि यच्चिन्तने
विघ्नो यन्त्र निवेशिते च मनसि ब्राह्मोऽपि लोकोऽल्पक ।
मुक्ति चेतसि य स्थितोऽमलधिया पुसा ददात्यव्यय
कि चित्र यदघ प्रयाति विलय तवाच्युते कीर्तिते।'
इति विष्णुपुराणे (६ ८ ५५) श्रीपराशरेणोपसहृतम् ।
आलोड्य सर्वशास्त्राणि विचार्य च पुन पुन ।
इदमेक सुनिष्पन्न ध्येयो नारायण सदा ।।'
इति महाभारते भगवता श्रीवेदव्यासेनोपसहृतम् ।
(१३ App १३ २०-१ Pr)
'हरिरेक सदा ध्येयो भवद्भि सत्त्वसस्थिते ।
'ओमित्येव सदा विप्रा पठत ध्यात केशवम् ' ।।
इति हरिवशे (३ ८६ ८-६) कैलासयात्राया हरिरेको
ध्यातव्य इत्युक्त श्रीमहेश्वरेणापि । एतत्सर्वमभिप्रेत्य 'एप में
सर्वधर्माणा धर्मोऽधिकतमो मत ' (श्लो ८) इत्याधिक्यमुक्तम् ।।
THE THOUSAND NAMES
The Universe, Visvam
Beginning from the stanza, 'Trom whom all beings,
etc (versc II) up to the last serse, Brahmin, the
cause of origin and prescriation of thc unerse
has been spoken of as a single Deity The twofold
* Beforc repeating the names, Anginyju, faran; Isa, and
Dhy ina sloka s sliould be recated, as they do not lxlong to the
text, I have not translated them into English Miry are added
in the text us foot-notes

·5 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 77 Brahman [conditioned and unconditioned] is termed in the beginning as the 'Universe' (Visva) Brahman is spoken of as Viſva being the cause of the entire manifested universe The word 'universe', being the effect of a cause, is used in the beginning to show that Visnu may be praised by the names of Brahmā, etc who are also effects Or, this universe is in reality not different from the supreme Purusa Hence, Brahman is spoken of as Visva' The sruti-s say (MU, 2 2 11, 10) This universe is indeed Brahman, this universe is indeed Purusa', 'All this (MNU, 11 2) There is in reality nothing different from Him Or, he who cnters (viš==to enter) is called Visva Brahman The stutz (TU, 2 6) says 'Having created that, he entered into that' Moreover, that into which all beings enter (Viśva) during the with drawal of the world is Brahman The stuti (TU, 3 1) says That into which they enter at their death So He permeates all the universe, which is His effect and all the universe enters into Him, hence, either way, Brahman is * Viſva' Or, Visva means the monosyllable Om The frutt (KU, 2 14-16) says "That which you see other than dharma and adharma The Word of which all the Veda s speah, which all penances proclaim and desiring which, men lead the life of con unencc (brahmacarya), that word, 1 to you briefly, is this Om This word is indeed Brahman, this word is indeed the highest, whosoever knows this word obtains 1 e ·78 THE ADYAR LIBRARY BULLETIN indeed whatever he desires.' PU, 5. 2-5 begins by saying: This syllable Om is verily, O Satyakāma, the higher and lower Brahman...' and concludes thus: 'If he meditates on the supreme Purusa by means of the same syllable Om of three mâtrā-s (measure, etc.)'. TU, 1. 8: ' Om is Brahman, Om is all this;' CU, 2. 23: 'As all Icaves arc attached to a stalk, so is all speech [all words) attached to Om. Om is all this.' GK, 1. 26-29: Om is the lower as well as the higher Brahman; it is transcendent, unequalled, having nothing without itself, unrelated to any effect and is changeless. The Om is the beginning, middle and end of all; having known it in this manner, onc enjoys [the peace of eternal unity). Om is Išpara present in the heart of all; the wise man, knowing Omkāra to be all-pervading, never finds cause for miscry. He who has known the Omkāra which is the amätra (without measurc], thc ananta mätra (endless measurc), the substratum in which all illusion dissolves itself, and the all-bliss, is alone the sage and no other.' TA, 10. 29: ' Om is that Brahman, Om is that Vãyu, Om is that Self, Om is that Truth.' BG (8. 13, 7. 8 and 10. 25) says: 'Om: the onc indestructible Brahman, rcciting which and exclusively remembering Me, etc.; I am the sapidity in the waters, O son of Kunti; I am the radiance in the moon and sun; Pranava (Om) in all the Veda-s; of speech I am tlic onc syllablc.' 'That which is first and thircc-syllabled Brahman and that in which the three Veda-s arc cstablished, is the mono. syllable (Om), the supreme Bralıman; and restraint of ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 79 breath (prānājāma) is the supreme purificr' (ADS, 1 4 13 6-7): ' Om is the door of heaven, therefore hc who is about to study the Veda-s shall begin [hus Icsson] by pronouncing it If he has spoken anything clse, [than what refers to the lesson], he shall resumc his rcading by rcpcating the word Om Thus is the Veda scparated from profanc speech Thc smrlı says 'Thc Veda-s begin with Pranava, they arc established in Pranava; all specch is Pranava, hence onc should rcpcat Pranava always From the above, Visva also means Pranava or Om As there is not much difference between that which is expressed and the expression itself, Viśva is Pranava and hence Brahman. The sruti (CU, 3 14) says All this is Brahman Let a man mcditatc on that [visiblc world) as beginning, ending, and breathing in it [Brahman]' The meaning is Bralıman is that from which all this differentiation proceeds Brahman is so callcd because of its tajjatva, tallatva, and tadanatva, (or capacity for production, dissolution and preservation respectively) and when every thing is in One, desires, etc are not likely to arise, hence it is to be worshipped in peace Listen to the essence of righteousness and having heard it, lay it to your heart-never do anything to others which is injurious to yourself' BG, 6 32 "He who through the likeness of the Self, O Arjuna! sees identity, whether in pleasure or pain, is regarded as a perfected Yogin.' 'The unconditioned supreme Self 15 in this body permeating it, Him who is ·80 THE ADYAR LIBRARY BULLETIN to be perceived by knowledge, I neither despise, nor transgress. If I do not perceive Him, the creator of beings, by the [help] of the scriptures, I will leap over this mountain (barrier) and reach Thee, as Hanuman did in the case of the ocean.' (MB, III. 147. 8-9): 'If beings be hostile to each other and indulge in hatred, they, as encompassed by profound delusion, are objects of pity to the wise. These are the reasons, O Asura-s. Hear briefly what influences them who have approached the truth. The whole world is but a manifestation of Vişnu, who is identical with all things and it is, therefore, to be regarded, by the wise, as not differing from, but as the same as, themselves. Let all of us, therefore, lay aside the angry passions of our racc, and so strive that we obtain perfect happiness (VP, 1. 17. 82-5).' 'Also become, O Asura-s! cqual in regard to all. The worship of Acyuta is cquality (ibid., 1. 17. 90).' (ibid., 1. 19. 4-9): 'Whatever power I possess, O father! is ncither the result of magic rites, nor is it inborn with It is no more than that which is possessed by all in whose hcarts Acyuta abidcs. He who mcditates no wrong to others, but considers them as himself, is free from the cffects of sin, inasmuch as the cause docs not exist. But he who inflicts pain on others in thought, word or deed, sows the secd of future birth; and thc fruit that awaits him after birth is grcat pain. I wish no cvil to any, nor will offend any by word or decd; for I behold Kesaya in all beings as well as in my own Self. How could pain inflicted by mind, specch or body or that inflicted by clcmcnts, or gods, me.

·विष्णुसहस्रनामस्तोत्र समाररमाप्यम् 81 affect me, who am cquil-minded to all? Love for all crcatures will then be assiduously clicrisicd by all those who are wise in thic knowledge that Hari is all things 'It is said that conciliation, inducements, punislıment and sowing secds of dissensions are the mcins of securing friends for ovc-coming focs] But O father' be not angry I know ncither friends nor focs, and where no object is to be accomplished, the mcans of effecting it are superfluous It wcrc idle to talk of friend or foc in regard to Govinda, who is tlu su prcmc Sclſ, who is the universe itself, as well as its Lord, and who is identical with all beings, (ibid , 1 19 35-7) Kingdoms are bestond by luch upon the stupid, the Ignorant, tlıc cowardly, and those to whom the science of government is unknown Let lum, therefore, who aspires for the highest fortune be assiduous in the practice of virtue Let him who hopes foi final liberation Icarn to look upon all things as cqual, and gods, men, animals, birds and reptiles are but forms of thc same cternal Visnu, though they appear different By him who knows this, the whole universe, stationary or moving, is to be regarded as identical with Him, who has assumed tlus universal form When thus is known, the glorious God of all, who is without beginning or end, is pleased, and, when he is pleased, there is an end to affliction (ibid, 459) BG, 7 19 * At thc end of many births the man full of wisdom comes to Me thinking, “ Vāsudeva is all ", he is a Mahātmā very hard to find 'The above quotations show that praises, prostrations, etc to the Lord should 6 ·82 THE ADYAR LIBRARY BULLETIN be accompanicd with perfect harmlessness to others; hence the term Visva has been applied to the allpervading Brahman. BG, 11.55: 'He who does actions for Me, who looks on Me as the supreme Good, who is devoted to Me, who is freed from attachment, who has no hatred towards any beings, he comes unto Me, O Pāņdava.' The VP, 3. 7. 20: You are to consider as the worshipper of Visņu him who never deviates from the duties prescribed for his caste; who looks with equal eye upon friend and foe; who takes nothing [that is not his own), nor injures any being. Know that person of unblemished mind to be a worshipper of Visņu.' 'He who lives pure in thought, free from malice, contented, leading a holy life, feeling friendliness for all creatures, speaking wisely and kindly, humble and sincere, has Vāsudeva ever present in his heart. As the young Sāla tree, by its beauty, dcclares the excellence of the juice which it has imbibed from the carth, so when the Eternal has taken His abodc in the bosom of anyone, that man is noble amidst the beings of this world' (ibid., 24-5). Yama says to his servants: Do you move far off from those in whosc hcarts Visņu is enshrined; and whose steadfast understanding conccives the supreme Person, Vasudeva, the highest Lord, as one [with his votary) and with all this world. Depart, scrvants! quickly from those men whose sins have been dispersed by moral and religious mcrits, whose minds are daily dedicated to the imperceptible Deity and who are free from pridc, uncharitableness and malicc' (ibid., 32, 26).

·विष्णुसहस्रनामस्तोत्रं सशाकरभाष्यम् 83 From the above quotations and from thic fact that the qualifications of a devotcc of Visņu arc as stated therein, it is further plain that praises, prostrations, etc. to Visnu inust be accompanied by perfect harmlessness to others. Thc śruti (TU, 1. 11. 3) says: 'Whatever is given should be given with faith, not without faith'; TB, 2. 8. 8: 'By faith thc (sacrificial] firc is kindlcd.' 'O best of Asura-s, you appropriatc as your portion the following six: thc śrāddha ritc performed without a follower of śruti (srotnya), the study of thic Vcda-s with-. out vows, sacrifice in which no gift of money is made, oblations given without a pricst, charity given without carnestness, and an impure offering. O King of the Asura-s, through my favour you takс the merit of those that hatc Me, and of those that hatc My devotccs, the mcrit of thic ritually-minded (Agnihotrin-s) who are engaged in buying and selling (trade), and the mcrit of those that perform sacrifices or acts of charity without carnestness.' BG, 17. 28: 'Whatever oblation, gift, austerity, deed, wrought without faith, is called untrue, O Pārtha; it is naught, here and hereafter.' From the above quotations from smțli-s, we sec that prayers, worship, etc. ought to be performed with earnestness and without indifference According to the Lord (BG, 17 23), 'Om, Tat, Sat, has been declared to be the threefold designation of Brahman'. Though the prayer, salutation (namaskāra), etc. are not effective and of the highest kind (sättvic); yet, if performed with earnestness, and preceded by the ·84 THE ADYAR LIBRARY BULLETIN three names of Brahman, they become effective and sättvic Imagining himself as Visnu, one should pray and worship The Karmalānda portions of the Mahābharata say "He who imagines himself as avisnu (not Visnu) should not praise Visnu He who imagines himself as avisnu should not worship Him, hc who imagines himself as avisnu should not meditate on Him and he who imagines himself as avisnu will not reach Him' We read in the Visnudharma (41 42 4) 'All these are the names of the supreme Brahman, so one should - recite the names of the God of gods Whatever one desires, that one surely obtains The worship of the Teacher of the universe enables one to realize all one's desires O Dālbhya, one should imaginc oncself as being identical with Govinda and never otlicrwisc, having identificd oneself accordingly, one has all one's prayers answered and one rcoches thic [supremc] abode' The BG ( 631) says The Yogin who, established in unity, worships Me, abiding in all beings, dwells in Me, whatever may be his mode of cxistence The VP, (1 22 86), says 'I am Hari, all this is Janârdana, except Him thcrc is nothing clsc, bc it cause or effect, he who has such a mind suffers not from pains caused by the pairs of opposites, and those produced by transmigratory life' MS, 2 200 says 'Where there is dctraction or even blame of one's spiritual guidc (Guru), one must stop both cars, or go from thcncc clscwlcrc'V'jasasmrti says 'Brahmin manifests Itself as the teacher' Kátyáy ina says Remain rather in the centre of a $ ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 85 glowing fire than among men who arc indifferent to meditation upon Sauri (Visnu)' Hence, one should avoid places whicre pcoplc speak insultingly of Visudova The ŚU (6 23) says "If these trutlis bc told to a highminded min who fcels the highest devotion to God, and to luis Guru as to God, then thcy will shunc forth' So the conclusion is that we must cultivate supremu devotion to Hiri and to thc Guru VP, (6 8 19) says 'By repeating His namc cvcn unconsciously, a person is instantly frced from all sins (which run away from hum) just as animals do from ſcar of a lion 'Whether knowingly or unknowingly, if thc rcpctition of the names of Vasudeva is madc, it dissolves all sins as water docs salt 'If He is remembered cvcn once, the terubic sins of Kalı that inflict tortures on men in hell vanish then and there' (VP, 6 8 21) Govind?, rcmcmbcrcd, burns quickly the accumulated sins of men committed during a hundred births, just as fire docs, bales of cotton That tongue which does not utter Govinda Govinda! Govinda! is a serpent in the cavity of the mouth The tongue which does not recitc day and night thic glorious attributes of Govinda is a crecper of sin planted in his mouth in the form of the tongue He who pronounces the two letters forming the word Harı once has prepared himself to proceed on his march to moksa 'One salutation to Krsna, well made, is cqual to ten horse sacrifices duly completed, the sacrificer is reborn, while the worshipper of Krsna is not' (MB, 12 94 1) From the above we see that oncc ·86 THE ADYAR LIBRARY BULLETIN cven in the absence of devotion and carnestness, the rccitation of the names [of Visnu) destroys all sin; more so if the recitation is accompanied by devotion and carncstncss. The śruti says: 'First one thinks out with the mind and next one speaks with the tongue'; (TS, 6. 1. 7): "Whatever one thinks out with the mind, that onc gives out by the tongue.' From the above śruti-s we find the recitation of names includes also thought and meditation. In the Visnupurāna (6. 8. 55), Parāśara concludes thus: The man who fixes his mind on Visnu goes not to hell. He who meditates on Him regards even heavenly cnjoyments as an impediment; and hic whose mind has entered into Him thinks little of the world of Brahmā, even; for, when present in the minds of those whose intellects arc pure, He confers upon them eternal freedom. What marvel, thereforc, is it that the sins of one, who repeats the name of Acyuta, are wiped out! The revered Vedavyāsa concludes in the Mahābhārata (12. 13. (App ), pr. 20-1) thrus: After a thorough and exhaustive examination of all śästra-s and after repcated thought on the subject, I have come to the sole conclusion that one should cver meditate upon Nārāyana.' Mahesvara also says in the Kailāsayātrī in the Harvamsa (3. 89. 8. 9) thus: *Preserving always your sallos aspect, meditatc upon Hari alone, O Brāhmaṇa-s; always recite the Om, and mcditatc upon Kcśava.' Keeping all this in his mind Vyasa said (supra, verse 8) 'This dharma I consider superior to all others.' C

·विष्णुसहस्रनामस्तोत्र सशापरभाष्यम्
87
Vakhya By sipping the water with whuch thc fcet
of thc purc-minded men have been washed, giving
up all actions, convinced 'I am the supreme Brahman,'
wluch is the sole truth, wisdom, and blies, they cross
the great occan of cndless samsära, Him, the great
preceptor, the Lord of all, I crer worshup, in order
to obtain immortality
Vasram
Universe or the cause of the Universe, Brahman,
Omkāra, world, or the crcator of it, or indweller or
involver of all in lum 1
किमेक देवतम्' इत्यारभ्य 'किं जपन् मुच्यते जन्तु
इति पटप्रश्नेषु 'यत. सर्वाणि' इति प्रश्नोत्तराभ्या यद्ब्रह्मोक्त
तद् विश्वशब्देनोच्यत इति व्याख्यात विश्वम् । तत् किमित्या-
काडक्षायामाह-विष्णुरिति । तथा च ऋग्वेदे--
'आस्य जानन्तो नाम चिद्विवक्तन ।
महस्ते विष्णो सुमतिं भजामहे ।।'
(म स १ १५६ ३)
इत्यादिवाक्यविष्णोर्नामसकीर्तनेन सम्यग्ज्ञानप्राप्तिविहिता ।
वेवेष्टि व्याप्नोतीति विष्णु । विषेर्व्याप्त्यर्थाभिधायिनो नुक्-
प्रत्ययान्तस्य रूपम् । देशकालवस्तुपरिच्छेदशून्य इत्यर्थ ।
.
.
1 The commentator on the above says that he consulted the
bharja of Srı Samkara, four commentaries in verse form, and two
small Vyakhya s, and made his gloss especially with a view
to explaining the etymology of the names, which were not dealt
with by his predecessors

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THE ADYAR LIBRARY BULLETIN
.
,
*[आस्य जानन्तो नाम-सुमति भजामहे ।
(ऋ. सं १. १५६. ३) 'किमित्ते विष्णो परिचक्ष्यं भूत्' (ऋ.
सं. ७. १००.६), 'इदं विष्णुविचक्रमे ' (ऋ. सं. १. २२. १७),
' त्रीणि पदा विचक्रमे ' (ऋ.सं. १. २२. १८), 'विष्णुर्गोपाः
परमम्' (ऋ. सं. ३. ५५. १०), 'विष्णोः कर्माणि पश्यत'
(ऋ. सं. १. २२. १६), 'तद्विष्णोः परमं पदम् ' (ऋ. सं. १.
२२. २०), 'अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ।'
(म. ना. उ. १. १३) इत्यादि श्रुतेः । विशतेर्वा नुप्रत्यये रूपं
विष्णुरिति ।
यस्माद्विष्टमिदं सर्वं तस्य शक्त्या महात्मनः ।
तस्माद् विष्णुरिति ख्यातो विशेर्धातोः प्रवेशनात् ।।'
इति विष्णुपुराणे (३. १. ४५)।
। व्याप्ते मे रोदसी पार्थ कान्तिश्चाभ्यधिका स्थिता ।
क्रमणाच्चाप्यहं पार्थ! विष्णुरित्यभिसंज्ञितः ।'
इति महाभारते (शान्तिपर्व अ. ३५०. ४३)
2. Visnuh. (258 and 657)
The all-pervading.
Six questions beginning with 'Which is the only
Dcity'? and cnding with 'by reciting which is a living
being freed'? were asked [in verses 2 and 3 above]
and the word Brahman, involved in the answers to
those questions as contained in the verscs beginning
एतचिहान्नान, पाठोऽधियो दृश्यते ।
**

·विष्णुसहस्रनामस्तोत्र सशापरभाष्यम् 89 341th 'that from whom '(vcrsc 11), luas been commented upon by us as representing the word dišta Anticipating a question 74 to what vista is, thc word Visnu is introduced The Rgveda (1 156 3) says 'Cognizint of luis greatness, celebrate lus nunc, may we, O Visu cnjoy your favour' This and many similar passics show that the recitation of the names of Visriu confers right knowledge Thic derivative meaning is "Hc that peri ndes', from the root visa to pervade Hencc it means that He is unlimited by sprcc, time and substance The cut (MNU, 1 13) says 'Narāyana peru ides the wholc (universe) externally and internally Or, tlic void Vişnu takes its derivation from the root vis to enter or permeate Thc VP (3 1 45) says Because this whole world has been pervaded by the energy of the grcat Sull, he is named Visnu, from the root vis, to cnter or 'pervadc'' As I have poraded thc horizons, my glory stands foremost, and as I have measured by stops (the three worlds), O Arjuna, I am named 'Visnu'' So says the Malta bharata (Santı Parvan, 328 37) Gloss Vişnu his nature is omnipresence, or his rays are spread everywhere, or he stepped over the earth and heaven (in his dwarf incarnation), or he, after creating, entered into them? 1 Now the reader will clearly understand that this Commen tator only gives the meaning which our great Acarya has set forth Hence to avoid repetitio 1 I shall mention only his additional explanations ·90 THE ADYAR LIBRARY BULLETIN यदुद्देशेनाध्वरे वपक्रियते स वषट्कारः। यस्मिन् यज्ञे वा वपक्रिया । ' यज्ञो वै विष्णु: ' (तै. सं. १. ७. ४) इति श्रुतेः । येन वपट्कारादिमन्त्रात्मना वा देवानं प्रीणयति स वपट्कारः । देवता वा 'प्रजापतिश्च वपट्कारश्च ' (ऐ. ब्रा. १. २. १०) इति श्रुतेः । 'चतुर्भिश्च चतुर्भिश्च द्वाभ्यां पञ्चभिरेव च । हूयते च पुनभ्यिां स मे विष्णुः प्रसीदतु ।।' इत्यादिस्मृतेश्च । (वि. स्मृ. श्लो. ३५) 3. Vaşalkāraḥ. He is the holy expression Vașat. (A technical word with which oblations are offered in fire to the gods). He on whosc account Vașa!kåra is offered; or that sacrifice in which Vasalkāra is offered. The fruti (TS, 1. 7. 4) says : 'Sacrifice, indeed, is Visnu.' Or because He pleases the gods by himself being one with Vaşatkāra and other mantra-s; or Vasatkāra is the name of a dcity.' The iruti says: 'The Lord Prajapati and Vasatkāra.' The smrti also (Visnusmrti, verse 35 and YS, 1. 5. 10): 'He who is invoked in sacrifices by such mantra-s as the foursyllabled A-fra-va-ya, the four syllabled A- stu- þrau-şa!, the two syllablcd Yaha, the five syllabled 16-ya-ja-ma-he, and the two-syllabled Pausa!--/ct that Vişnu bc pleased with me.'

·91
विष्णुसहस्रनामस्तोत्न सगाकरभाष्यम्
भूतभव्यभवत्प्रभु । भूतं भव्य भवञ्चेति भूतभव्यभवन्ति,
तेपा प्रभु । कालभेदमनादृत्य सन्मानप्रतियोगिकमश्चर्य
तस्येति प्रभुत्वम् ।
4. Bhita-bharya-bharat-prabhuk.
The Lord of the past, present and future
Lord: Bccausc His power consists in His having the
absolutr existence unassociated with any idca of timc.
रजोगुण ममाथित्य विरिञ्चिरपेण भूतानि करोतीति
भूतकृत् । तमोगुणमास्थाय स रुद्रात्मनां भूतानि कृन्तति कृणोति
हिनस्तीति वा भूतकृत् ।
5 Bhūlakri
The Crcator of beings
He creates all beings, assuming the quality of
rajas in the form of Viriñci (Brahmä); bhūtakri also
means that he withdraws (kpl to cut) the beings
bhuta-s) in his támasıc aspect as Rudra
सत्त्वगुणमधिष्ठाय भूतानि विति 'धारयति पोपयतीति
वा भूतभृत् ।
6 Bhūtabhrt
The Sustainer of beings
He supports (bhrt) or protects all beings in his
smitorks aspect
1 पालयति

·92 THE ADYAR LIBRARY BULLETIN प्रपञ्चरूपेण भवतीति, केवल भवतीत्येव वा भावः । भवन भाव सत्तात्मको वा ।। 7 Bhavah The absolute Existence He expands himself as the universe, or remains as pure existence 8 भूतात्मा भूतानामात्मा अन्तर्यामी । 'एष त आत्मा अन्तर्याम्यमृत ' (वृ उ ३ ७ ३) इति श्रुते । Bhūtālmā The Self of beings Self. the inner ruler of beings The srett (BU, 3 7 3) says 'Thuis is thy Self, the inner Rulcr, immortal' भूतानि भावयति जनयति वर्धयतीति वा भूतभावन ।। 9 Bhutabhāvanah The Generator of bcings He gencrates or nourishes beings तात्मा परमात्मा च मुक्ताना परमा गतिः । अव्ययः पुरुपः साक्षी क्षेत्रज्ञोऽक्षर एव च ॥ १५ ॥ भूतकृदित्यादिभि गुणतन्त्रत्व प्राप्त प्रतिपिध्यते । पूत आत्मा यस्य स पूतात्मा । 'केवलो निर्गुणश्च ' (श्वे उ ६. ११) इति श्रुते । गुणोपराग 'स्वेच्छया पुरुषस्येति कल्प्यते । स्वच्छात ·विष्णुसहस्रनामस्तोत्न सशापरभाष्यम् 93 10 Pñlatma Purc Self Thc rcader might infer from the namrs Bhūtahrt, etc (nos 6,9) that He is attached to guna-s (sattva, ctc ) To remove this misconception tlus name is here introduced The SU (6 11) says 'He is the Absolute, devoid of qualıtıcs' His attachment to these guna s is brought about by His own wish परमश्चासौ आत्मा चेति परमात्मा । कार्यकारणविलक्षणो नित्यशुद्धबुद्धमुक्तस्वभाव । 11 Paramatma Thc suprcmc Self Paramātman is he who is bcyond cause and cffcct and is eternal, pure, absolute consciousness, and free मुक्ताना परमा, प्रकृष्टा, गति गन्तव्या देवता पुनरावृत्त्य- सभवात् तद्गतस्येति मुक्ताना परमा गति । 'मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते' (भ गी ८ १६) इति भगवद्व- चनम् ।। 12 Muktanam parama gatih The supreme Goal of the emancipated, becausc those that attain Him never return (to birth] The Lord (BG, 8 16) says 'Having reached Me, O son of Kunti, verily one knows birth no more नास्य व्यय विनाशो विकारो विद्यत इति अव्यय । अजरोऽमरोऽव्यय ' (वृ उ ६ ४ १५) इति श्रुते ।। ।

·94 THE ADYAR LIBRARY BULLETIN . 13. Avyayah. The Unchanging. Avyaya means indestructible. The BU,(4. 4. 25) says: 'He is undecaying, immortal and indestructible.' पुरं शरीरं तस्मिन् शेते इति पुरुपः । नवद्वारं पुरं पुण्यमेतैर्भावैः समन्वितम् । व्याप्य शेते 'महात्मा यस्तस्मात् पुरुप उच्यते ।' इति महाभारते (१२. २०३. ३५) । यद्वा अस्तेयंत्यस्ताक्षर- योगिन': आसीत् पुरा पूर्वमेवेति विग्रहं कृत्वा व्युत्पादितः पुरुषः । पूर्वमेवाहमिहासमिति पुरुषस्य पुरुषत्वम् ' (ते. आ. १. २३) इति श्रुतेः ।। अथ वा पुरुषु उत्कर्षशालिषु सीदतीति, पुरूणि फलानि सनोति-ददातीति वा, पुरूणि भुवनानि संहारसमये स्यति अन्तं करोतीति वा, पूरणात् सदनाद्वा पुरुषः । 'पूरणात् सदनाच्चैव ततोऽसौ पुरुषोत्तमः । (उद्योगप. ६८.१०) इति पञ्चमवेदे ।। 14. Puresath. (406) Spirit. He that reclincs (sete) in the body (pur). fahabhārata (12. 203.35) says: 'Since the grcat Self pervados and resides in this holy city (the body) with ninc gates, possessed of these organs (senses, etc.), he is 1 महानात्मा योगात. महाभारत इत्यर्थः.

·. विष्णुसहस्रनामस्तोत्रं सशांकरभाष्यम् 95 called Purusa.' By a permutation of the letter 'a' into 'a', it would give this meaning, namcly, He wiio cxisted (arit, as to exist) before (puri) everything. The śruti (TA, 1. 23) says: 'I indeed existed liere before ; as I existed before, I am called Purusa.' Or, becausc lic rcsidcs (sad) in the excellent oncs (puru). Or bccausc he bestows (san to give) many rewards (puru, many), or because he destroys (so to cut) the forms of worlds during Pralaya, or he pervades (pt) and resides (sad) in everytiring. The fifth Veda (Mahabhārala, Udyo , 68. 10) says: 'He is named the supreme Spirit since Hc pervades and resides in everything).' साक्षाद् अव्यवधानेन स्वरूपवोधेन ईक्षते पश्यति सर्वमिति साक्षी । — साक्षाद्रप्टरि संज्ञायाम् ' (पा. सू. ५ २.६१) इति पाणिनिवचनाद् इनिप्रत्ययः । 15. Saksi. The Witness. Becausc He cognizes by His own awareness (bodha) cverything directly with no veil between According to thc Pâņini's sūtra-s the word sāksin is derived from sākşāt ikşale meaning the direct cognizer क्षेत्रं शरीरं जानातीति क्षेत्रज्ञः । 'आतोऽनुपसर्गे क: (पा. सू. ३. २. ३) इति कप्रत्यय । 'क्षेत्रज्ञ चापि मा विद्धि' (भ. गो. १३ २) इति भगवद्वचनात् । क्षेत्राख्यानि शरीराणि तेपा चैव यथासुखम् । तानि वेति स योगात्मा तत. क्षेत्रज्ञ उच्यते ।' इति ब्रह्माण्डपुराणे ।। (३१. ६७) - ·96 TIE ADYAR LIBRARY BULLETIN 16 Ksetrazilah Thc Knower of the field, becausc he cognizes (jila) the vehicle (ksetra) The Lord (BG, 13 2) says 'Understand Me as the knower of thic ficld''Bodics arc callcd ksetra-s, as he knows them well by lus yogic powers, he is said to be hselrajia' (BP, 31 67) स एव न क्षरतीति अक्षरः परमात्मा । अश्नोतेर्वा सर- प्रत्ययान्तस्य रूपम् अक्षर इति । एवकारात् क्षेत्रज्ञाक्षरयोरभेद परमार्थत । 'तत्त्वमसि' (छा उ ६ ८) इति श्रुते । चकाराद् व्यावहारिको भेदश्च । प्रसिद्धे प्रमाणत्वात् ।। १५ ।। 17 Aksarah The Undecaying The same (ksetrajña) is the undecaying supreme Sclf Or aksara is from the root as to enjoy Thc word 'only' (eva) in the text denotes that there is no real distinction between the ksetrajña (the knower of the field) and aksara (the undecaying), as the fruti (CU, 6 8) says That thou art', and the word *and' (ca in the text) indicates that the only difference between the two lies in the former being phenomenal, currency of sense is authoritative (Verse 15) योगो योगविदा नेता प्रधानपुरुषेश्वरः । नारसिंहवपुः श्रीमान् केशवः पुरुषोतमः॥ १६॥ 'ज्ञानेन्द्रियाणि सर्वाणि निगृह्य मनसा सह । एकत्वभावना योग क्षेत्रज्ञपरमात्मनो ।। तदवाप्यतया योग इति योगविदो विदु ॥' इति ।

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 97 18 Togah. The Union "The rcalization of oneness of the individual and thc supreme Spirit, by keeping under control the scnscs of cognition together with the mind, is called Yoga' He (Visnu) is the Yoga because He is to be reached by mcans of it योग विदन्ति विचारयन्ति जानन्ति लभन्त इति वा योगविद , तेपा ज्ञानिना नेता योगक्षेमवहनादिनेति योगविदा नेता। 'तेपा नित्याभियुक्ताना योगक्षेम वहाम्यहम् ' (भ गी ६ २२) इति भगवद्वचनात् । 19 Yaganidām netā Thc Lcader of those who know Yoga Those who inquire into, realize, or acquire Yoga arc called the knowers of Yoga He is their leader becausc He takes care of the concerns of the wise ones The Lord (BG, 9 22) says 'To thosc that are always intent on Me (the Lord) (Yoga) I ensure gain and safety' प्रधान प्रकृतिर्माया, पुरुष जीव , तयोरीश्वर प्रधान- पुरुषेश्वरः ।। 20 Pradhanapurusesvarah The Lord of Pradhāna and Purusa Pradhana is primordial Nature (Prakru), or maya Purusa is the individual self (reva) He is the Lord of both 7 ·98 THE ADYAR LIBRARY, BULLETIN नरस्य सिंहस्य च अवयवा यस्मिन् लक्ष्यन्ते तद्वपुर्यस्य स नारसिंहवपुः। 21. Nārasimhavapuh. He who has the form of the Man-Lion. His limbs are as those of a man and a lion combined. यस्य वक्षसि नित्यं वसति श्रीः स श्रीमान् । 22. Sriman. (178, 220 and 613). Sri [Laksmi] eternally abides on his chest. Gloss: Though the Lord has the body of the man-lion, therc is no diminution of his beauty (śrī). अभिरूपाः केशा यस्य सः केशवः । केशाद्वोऽन्यतरस्याम् (पा. सू. ५. २. १०६) इति वप्रत्ययः प्रशंसायाम् । यद्वा कश्च अश्च ईशश्च त्रिमूर्तयः केशाः, ते यद्वशे वर्तन्ते स केशवः । केशिवधाद्वा केशवः। यस्मात् त्वयैव दुष्टात्मा हतः केशी जनार्दन । तस्मात् केशवनाम्ना त्वं लोके ख्याति गमिष्यसि ।।' इति विष्णुपुराणे (५. १६. २३) श्रीकृष्णं प्रति नारदवचनम् । पृषोदरादित्वाच्छन्दसाधुत्वकल्पना ।। 23. Kesavah. (648) Whose hair (keśa) is beautiful (ra), the termination va being used in the sense of 'praise'; or ka means Brahmā, a means Visņu, and isa means Rudra; hence Kesa dcnotes thc Trimūrti-s (the thrcc embodiments) ·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 99 who arc under His control (vasa)', or because He slow the Asura named Kesin In the VP (5 16 23) Narada says to Kisna 'Because you have slain the impious Keśın, you will be known in thc world by thc namo of Kesava' (nde name 648) पुरुषाणामुत्तम पुरुषोत्तमः । अत्र न निर्धारणे' (पा सू २ २ १०) इति पष्ठीसमासप्रतिपेधो न भवति । जात्याद्य- नपेक्षया समर्थत्वात् । यत्र पुन जातिगुणक्रियापेक्षया 'पृथकिकया तत्रासमर्थत्वान्निषेध प्रवर्तते । यथा मनुष्याणा क्षत्रिय शूरतम , गवा "कृष्णा गौ सपन्नक्षीरतमा, अध्वगाना “धावन् शीघ्रतम इति । अथवा पञ्चमीसमास । तथा च भगवद्वचनम्--- यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तम । अतोऽस्मि लोके वेदे च प्रथित पुरुषोत्तम ।' (भ गी १५ १८) इति ।। १६ ।। 24 Purusottamah The highest Spirit According to the BG, 15 18 'Since I exceed the destructible, and am more excellent also, than the indestructible, in the world and in the Veda I am proclaimed "Purusottama”, (16) सर्वः शर्वः शिव. स्थाणुः भूतादिनिधिरव्ययः । सभवो भावनो भर्ता प्रभवः प्रभुरीश्वर ॥ १७ ॥ 1 Here Kesava is Brahman and Visnu (a) is the second aspect of the Hindu Trinity ३ कृष्णा सपन्न 4 धावन्त शीघ्रतमा ' पृथविक्रयते ·100 THE ADYAR LIBRARY BULLETIN 4 . असतश्च सतश्चैव सर्वस्य प्रभवाप्ययात् । सर्वस्य सर्वदा ज्ञानात् सर्वमेनं प्रचक्षते ।।' (म. भा. ५. ६८. ११) इति भगवद्वयासवचनात् सर्वः । 25. Sarvah. The All. Thc revered Vyäsa (MB, 5. 68. 11) Says: 'As He is the origin and end of all, whether existent or otherwisc, and as Hc, at all times, cognizes all, He is called "Sarva"'. शृणाति संहारसमये संहरति संहारयति वा सकलाः प्रजा: इति शर्वः । . 26. Sarvah. The Withdrawer. As He withdraws all beings at the time of the withdrawal of the universe, or causes (all beings] 10 be withdrawn unto Himself, निस्वैगुण्यतया शुद्धत्वात् शिवः । स ब्रह्म स शिव. (तै. आ. १०. ११. १२) इत्यभेदोपदेशात् शिवादिनामभिः हरिरेव स्तूयते । 27 Sivah. (600) The Good He is the Good, being free from the three qualitics. Visnu alone is praised by the namc.Siva' and other names, there being no difference between Him and

·विष्णुसहस्रनामस्तोत्र सशाररभाष्यम्
them So says the śrut (TĀ, 10 11 12) "He i
Brahman, Hc is Siva'
स्थिरत्वात् स्थाणुः ।
28 Sthanuh (120 and 427)
The Immovable
'भूतानामादिकारणत्वाद् भूतादिः ।
29 Bhūtādih
The Source of beings,
as He is the first cause of all beings
प्रलयकाले अस्मिन् सर्व निधीयत इति निधि ।
कर्मण्यधिकरणे च' (पा सू ३ ३ ६३) इति किप्रत्यय ।
स एव निधिविशेष्यते-अव्ययः, अनश्वरो निधिरित्यर्थ ।।
30 Nidhih
The resting Place,
for all beings during Pralaya zīcārya-s like
Samkara, make 30 and 31 one name
31 Avyayah
The Unchangeable
The aforesaid name Nidhi (No 30) is qualified by
the name Avyaya, ie He is the unchangeable resting
place, according to Samkara
स्वेच्छया समीचीन भवनमस्येति सभवः ।
'धर्मसस्थापनार्थाय सभवामि युगे युगे।' (भ गी ४ ८)
-
1'मादि कारण'
प्रलये

·102 THE, ADYAR LIBRARY BULLETIN इति भगवद्वचनात् । अथ दुष्टविनाशाय साधूनां रक्षणाय च । स्वेच्छ्या संभवाम्येवं गर्भदुःखविवर्जितः ॥' इति च । 32. Sambhavah. The (Source of) birth. He is born in a suitable form by means of will. BG, 4. 8 says: For the sake of firmly establishing dharma, I am born from age to age.' Again: 'Frec from the misery of passing through the womb, I manifest myself through My own desirc, for destroying the wicked and protecting the good.' सर्वेषा भोक्तृणां फलानि भावयतीति भावनः । सर्वफल- दातृत्वं 'फलमत उपपत्तेः' (ब. सू. ३. २. ३८) इत्यत्रोप- पादितम् । 33. Bhāvanaḥ. The Effecter, He cffectuates the fruits of action among all jiva-s. It is described (in BS, 3. 2. 38): 'From Him the fruit (of actions comes] as it is reasonable"; as the effecter of all results. प्रपञ्चस्याधिष्ठानत्वेन 'भरणात् भर्ता ।। 34. Bharti. The Sustainer, of the universe as its Lord. 1 धारणात.

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 103 प्रकर्षेण महाभूतानि अस्माज्जायन्त इति प्रभवः । प्रकृष्टो भवः जन्म अस्येति वा । 35. Prabhavah. The birth-place, of the elements. Or He is of superior origin सर्वासु क्रियासु सामर्थ्यातिशयवान् प्रभु । 36. Prabhuh. The most Powerful, showing it forth in all His actions. निरुपाधिकमैश्वर्यमस्येति ईश्वरः । 'एप सर्वेश्वर ।' (बृ. उ ४ ४ २२) इति श्रुते ।। १७ ।। 37. Isvarah, (74) The Mighty. His might is unlımited. The srutr (BU, 4 4 22) says: 'He is the Master of all (Verse 17) स्वयभूः शभुरादित्यः पुष्कराक्षो महास्वन । अनादिनिधनो धाता विधाता धातुरुत्तम ॥ १८ ॥ स्वयमेव भवतीति स्वयभू । स एव स्वयमुद्वभौ। (मनु १ ७) इति मानव वचनम् । सर्वेपामुपरि भवति, स्वय भवतीति वा स्वयंभूः । येषामुपरि भवति यश्चोपरि भवति तदुभयात्मना स्वयमेव भवतीति वा । 'परिभू स्वयभू 1'शयात

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THE ADYAR LIBRARY BULLETIN
.
(ई. उ. ८) इति मन्त्रवर्णात् । अथ वा स्वयंभूः परमेश्वरः
स्वयमेव स्वतन्त्रो भवति । न परतन्त्रः । 'पराञ्चि खानि
व्यतृणत् स्वयंभूः' (क. उ. ४. १) इति मन्त्रवर्णात् ।।
38. Svayambhūh.
The Self-born.
Manu (1. 7) says: 'He manifested Himself';
because He is foremost of all; or Self-born: He who
is above all and is all. The iruti (IU, 8) says: 'He is
omnipresent, self-existent' Or the word sudyambhū
means the supreme Lord, as He is independent and
not subject to any other. The iruti (KU, 4. 1) says:
'The Self-existent pierced the openings of the senses.'
शं सुखं भक्तानां भावयतीति शंभुः ।
39. Sambhuh.
The Bestower of happiness,
on his devotees.
आदित्यमण्डलान्तस्थो हिरण्मयः पुरुप: आदित्यः ।
द्वादशादित्येषु विष्णुर्वा । 'आदित्यानामहं विष्णुः' (भ.
गी. १०. २१) इत्युक्तेः । अदितेरखण्डिताया मह्या अयं
पतिरिति वा । 'इयं वा अदितिः' (तै. सं. ५.१.७), 'मही देवी
विष्णुपत्नीम् ' (ते. बा. ३. १. २) इति श्रुतेः । यथा आदित्य
एक एवानेकेषु जलभाजनेषु अनेकवत् प्रतिभासते, एवमनेकेषु
शरीरेषु एक एवात्मा अनेकवत् प्रतिभासत इत्यादित्यसाधाद्वा
आदित्यः ।।
+

·105 ANTIYA andi विष्णुसहस्रनामस्तोत्र गणापरभाष्यम् 40 Adityah (563) Thc Sun Sun hcrc mcans tlic golden Person in of the sun (scc CU, I 6), or Sun: Visnu who is onda among the tu clvc Iditya-s, BG, 10 21 says 'I am Visnu among Aditya-s 'Or because he is the consort of Adıtı, the undifferentiated mother Earth Thc stutt (TS, 5 1 7) says • "Shc 1s Adm' (TB, 3 1 2) "The divine Carth the wife of Visnu', or as the one sun scflccts himself as many in several receptacles of water, so thic one Atman shows as many in various bodics, hence this resemblancc to the sun पुष्करेणोपमिते अक्षिणी यस्योति पुष्कराक्ष । 41 Puskaraksah (556) Lotus-cycd महान् पूजित स्वनो नादो वा श्रुतिलक्षणो यस्य स महास्वन. । 'सन्महत्' (पा सू २ १६१) इत्यादिना समासे कृते 'आत्महत समानाधिकरणजातीययो (पा सू ६ ३ ४६) इत्यादिना आत्वम् । 'अस्य महतो भूतस्य नि श्वसित- मेतद् यदृग्वेदो यजुर्वेद ' (वृ उ २ ४ १०) इत्यादिश्रुते ।। 42 Mahasranah Of mighty sound Or, God whose is the holy sound, the srutt, the eternal word The frutz (BU, 24 10) Thus, o Maitrcyi' has been breathed forth from this great Being what we have as the Rgveda, the Yajurveda' , ·106 THE ADYAR LIBRARY BULLETIN आदिः जन्म, निधनं विनाश., तद् द्वयं यस्य न विद्यते स. अनादिनिधनः । 43 Anādinadhanah Devoid of beginning and end अनन्तादिरूपेण विश्वं बिभर्तीति धाता । 44. Dhātā. Thc Supporter Hc supports the worlds assuming the form of Ananta (Adisesa) and others कर्मणा तत्फलाना च कर्ता विधाता । अनन्तादीनामपि धारकत्वाद् विशेषेण दधातीति वा । 45. Vidhālā. (484) The Dispenser. He is the dispenser of the fruit of action and inducer of actions; or Vidhātā means the supporter (dhāts) of even Ananta and others, who bear the burden of the carth धातुरुत्तमः इति नामक सविशेषणं सामानाधिकरण्येन । धातुर्विरिञ्चादुत्कृष्ट इति वा वैयधिकरण्येन नामद्वयं वा । सर्वधातुभ्य पृथिव्यादिभ्य उत्कृष्टश्चिद्धातुरित्यर्थः । कार्य- कारणप्रपञ्चधारणाच्चिदेव धातु । उत्तमः । सर्वेपामुद्गतानाम् अतिशयेनोद्गतत्वाद् उत्तमः ।। १८ ॥ 46 Dhăturuttamah The Best of all constituents The meaning is that He is the principle called cit (consciousness), which is superior to all others, earth, :

·. विष्णुमहस्रनामस्तोत्र सशाकरभाष्यम् 107 etc.; or He is superior to Dhatr (Brahma); or this may be taken as two different names, namely Dhātuh and Uttamal Dlātu means the at wluch sustains the universe of cause and cffect Ullama mcans the highest of all on account of His having gonc above all thc best things. (verse 18) अप्रमेयो हृषीकेशः पद्मनाभोऽमरप्रभुः । विश्वकर्मा मनुस्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः ॥१६॥ शब्दादिरहितत्वान्न प्रत्यक्षगम्य । नाप्यनुमानगम्य । 'तद्व्याप्तलिङ्गाभावात् । नाप्युपमानसिद्ध । निर्भागत्वेन सादृश्या- भावात् । नाप्यर्थापत्तिग्राह्य । तद्विनानुपपद्यमानस्यासभवात् । नाप्यभावगोचर । भावरूपत्वात् । अभावसाक्षित्वाच्च । नापि शास्त्रप्रमाणवेद्य । प्रमाणजन्यातिशयाभावात् । यद्येव शास्त्र- योनित्व कथम् उच्यते--प्रमाणादिसाक्षित्वेन प्रकाशस्वरूपस्य प्रमाणाविषयत्वेऽपि अध्यस्तातद्रूपनिवर्तकत्वेन शास्त्रप्रमाण- कत्वमिति अप्रमेयः । साक्षिरूपत्वात् ।। 47. Aprameyah The Immeasurable, because He cannot be reached by the senses as He is beyond sense-objects such as sound, etc, nor through inference can He be known because He is devoid of the marks leading to inference, nor through analogy, for, He is without parts and तद्व्याप्ति ·108 THE ADYAR LIBRARY BULLETIN hence no comparison can be made; nor through implication because it is impossible to attain anything without Him; nor through the negative proof, because He is positive cxistence as well as the witness of negation; nor through the testimony of sastra-s, because He is devoid of any of the excellences produced by means of valid cognition, If so, how is it said that He can be known by the fastra-s? It is thus explained: even though the supreme Light, the Witness of all proofs, etc. is beyond the reach of śāstra-s, yet as these serve to remove superimpositions and whatever is not of His nature, they are said to reveal Him who cannot be measured, being the Witness. हृषीकाणि इन्द्रियाणि तेषामीशः क्षेत्रज्ञरूपभाक् । यद्वा इन्द्रियाणि यस्य वशे वर्तन्ते स परमात्मा हृषीकेशः । यस्य वा सूर्यरूपस्य चन्द्ररूपस्य जगत्प्रीतिकरा हृष्टाः केशा रश्मयः सः हृषीकेशः । 'सूर्यरपिमहरिकेशः पुरस्तात् ' (ते. सं. ४. ६. ३) इति श्रुतेः । पृषोदरादित्वात् साधुत्वम् । 'तथोक्तं मोक्षधर्म- सूर्याचन्द्रमसोः शश्वदंशुभिः केशसज्ञितैः । वोधयन् स्वापयंश्चैव जगदुत्तिष्ठते पृथक् । वोधनात् स्वापनाच्चैव जगतो हर्पणं भवेत् ।। अग्नीषोमकृतैरेभिः कर्मभिः पाण्डुनन्दन! । हपीकशोऽहमीशानो वरदो लोकभावनः ॥' इति (शान्तिपर्व ३३०. १-२) - । तदुक्त. शश्वत्केशमशुसज्ञितः.

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109
48 Hrzihesah
Tlıc lord of the senses
Hrşılah scnscs, and isa, Lord, s. He assumes the
form of Ksctrajña, or He who controls the senses, the
suprcmc Atman, or He who, in the form of sun and
moon, (hrse) delights the world by His (keša) rays The
Molsadharma (MB, Santi , 12 330 1-2) says The
sun and moon through their rays known as kesa always
uphold thic universe as it were by awaking it and causing
it to sleep By such waking and causirg to sleep,
the universe is delighted It is in coi sequence of these
acts of fire (Sun) and Soma who uphold the universe
that I have comc to be callcd by the name of Hrsihesa,
O son of Pandur Indeed, I am the boon giver, the
Lord, the sustainer of the universe
सर्वजगत्कारण पद्म नाभौ यस्य स पद्मनाभ । अजस्य
नाभावध्येकमर्पितम्' (तै स ४ ६ २) इति श्रुते ।।
49 Padmanabhah (196 and 346)
Lotus navelled
Lotus (symbolises) the source of all the universe,
which (source) is His navel The sruti (TS, 4 6 2)
says "In the navel of Aja [Visnu] all this is
established'
>
अमराणा प्रभु अमरप्रभु ।
50 Amaraprabhuh
The lord of the immortals

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।
.
विश्वं कर्म क्रिया यस्य सः विश्वकर्मा । क्रियत इति
जगत् कर्म, विश्वं कर्म यस्येति वा, विचित्र निर्माणशक्तिमत्त्वाद्वा
विश्वकर्मणा त्वष्ट्रा सादृश्याद्वा ।
51. Visvakarmā.
Thc Creator of the universe.
Or, He is the agent of all acts; or He is called
Višvakarman being possessed of wonderful powers of
crcation; or from His resembling Tvasțr (the celestial
architect).
मननात् मनु. । 'नान्योऽतोऽस्ति मन्ता' (बृ. उ. ३.
७. २३) इति श्रुतेः । मन्त्रो वा प्रजापतिर्वा मनुः ।।
52. Manuh.
The Thinkei
The śruti (BU, 3. 7. 23) says: There is no thinker
except Him.' Or' Manu 'means a mantra or a Prajāpati
(Progenitor) of that name.
संहारसमये सर्वभूततनूकरणात् त्वष्टा । त्वक्षतेस्तनू-
करणार्थात् तृप्रत्ययः ॥
53. Tvasta.
Thc Reducer,
of all beings during the withdrawal of the universe.
अतिशयेन स्थूल स्थविष्ठः ।।
1विश्वकर्मा। त्वष्टा
करणत्वात

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 111 54 Sthansthah (436) The Biggest पुराण स्थविर । ' त्वेष ह्यस्य स्थविरस्य नाम' (ऋ स ५ १०० ३) इति वढचा । वयोवचनो वा। स्थिरत्वात् ध्रुव । स्थविरो ध्रुव इत्येक नाम सविशेपणम् ॥ १६ ।। 55 Sthaviro dhruvah Ancient and firm Ancient Thc Rgveda (5 100 3) says 'Tor illustrious is the name of the ancient onc Or Sthavira denotes maturity And Dhruva mcans stable (Verse 19) अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः । प्रभूतस्विककुब्धाम पवित्रं मङ्गलं परम् ॥ २० ॥ कर्मेन्द्रिय न गृह्यत इति अग्राह्यः । ' यतो वाचो निवर्तन्ते, अप्राप्य मनसा सह' (तै उ २ ४) इति श्रुते । 56 Agrahah He who cannot be grasped, by the organs of action The śrutz (TU, 24) says Whence all speech, with mind, turns away unable to reach it शश्वत् सर्वेषु कालेषु भवतीति शाश्वत । शाश्वत शिवमच्युतम् ।' (म ना उ १३) इति श्रुते । 57 Sasvatah Ever-existing, bccause He exists at all times The srute (MNU 13) says 'He is ever-existing, Siva, and Acyuta १

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सदानन्दात्मकः कृष्णः ।
कृपि वाचकः शब्दो णश्च निर्वृतिवाचकः ।
विष्णुस्तद्भावयोगाच्च कृष्णो भवति शाश्वतः ।।'
(उद्योगपर्व ६८. ५)
इति व्यासवचनात् । कृष्णवर्णात्मकत्वाहा ।
'कृष्णो वर्णश्च में यस्मात् तस्मात् कृष्णोऽहमर्जुन' ।
इति महाभारते । (शन्तिप. ३३० १४)
58. Krsnah. (550)
Krsna has existence, and bliss as his essence.
Vyasa (MB, 5. 68. 5) says: 'The word Krs means
cxistcncc, and no means bliss. The union of these
two is called the eternal Brahman, Krsna.' Or
because of his dark-blue complexion he is known as
Krsna
The Mahabharata (Santi , 330. 14) says: As
my colour is dark-blue, I am called Krsna, O Arjuna.'
लोहिते अक्षिणी यस्येति लोहिताक्षः । ‘स मा वृषभो
लोहिताक्ष' (ते. आ. ४. ४२) इति श्रुतेः ।।
59. Lohitaksah.
Red-eyed.
The fruti (TĀ, 4. 42) says: 'May that supreme
Lohitaksa [protect] me.'
प्रलये भूतानि प्रतर्दयति हिनस्तीति प्रतर्दनः ।
.
1 सच्चिदानन्दात्मक.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 113 60. Pratardanah. The Dininisher, of beings during the dissolution of thc world (Pralaya). ज्ञानेश्वर्यादिगुणे सपन्न प्रभूतः ।। 61. Prabhūtah. Well-endowed, with wisdom, greatness and other qualitics. ऊधिोमध्यभेदेन तिसृणा' ककुभामपि धामेति त्रिक- कुब्धाम इत्येक नाम। 62. Tikakubdhāma. The Basc of the three regions, namely, the upper, the lower and the middle येन पुनाति, यो वा पुनाति ऋपिर्देवता वा तत् पवित्रम् । 'पुव संज्ञायाम् ' (पा.सू ३ २ १८५), 'कर्तरि चपिदेवतयो (३. २. १८६) इति पाणिनिस्मरणादित्रप्रत्यय । 'पवि वज्रम् , तस्मात् नायत इति वा पवित्रम् ।। 63. Pattram. The Holy Pavitra; the Rsi (secr) or Deity that purifics, or He who is the means of purification पट ३ इद वाक्य केचित् 1 त्रयाणा लोकाना तिसृणाम् पुस्तकेप दृश्यते । 8 ·114 THE ADYAR LIBRARY BULLETIN . - अशुभानि निराचष्टे तनोति शुभसन्ततिम् । स्मृतिमात्रेण यत् पुंसां ब्रह्म तन्मङ्गलं विदुः ॥' (म. भा. १. १. १४)* इति विष्णुपुराणवचनात् । कल्याणरूपत्वाद्वा मङ्गलम् । परं सर्वभूतेभ्य उत्कृष्टं ब्रह्म। मङ्गलं परम् इत्येकमिदं नाम सविशेषणम् ।। २० ॥ 64. Mangalam param. The supremely Beneficent. The VP says: 'That Brahman is known as bencficence which wards off all evils and brings on a scrics of benefits to men on being merely remembered by them.' The best of beings, i.e. Brahman which is supreme bcneficence. The two words constitute one name. (Verse 20) ईशानः प्राणदः प्राणो ज्येष्ठः श्रेष्ठः प्रजापतिः । हिरण्यगर्भो भूगर्भो माधवो मधुसूदनः ॥ २१ ॥ सर्वभूतनियन्तृत्वात् ईशानः ।। 65. Isanah. The Ruler, of all beings. प्राणान् ददाति चेप्टयतीति प्राणदः 1 'को ह्यवान्यात् कः प्राण्यात् ' (तै. उ. २.७) इति श्रुतेः । यद्वा प्राणान् कालात्मना ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 115 द्यति खण्डयतीति वा, प्राणान् 'दायति शोधयतीति वा, प्राणान् दाति लुनातीति वा प्राणदः ।। 66 Pranadah (321, 408 and 956) The Bestower of vital airs (Prana-s) The śrult (TU, 2 7) says: 'Who then could livc, who could brcathc'; or because He takes away (do=to cut) the life (prāna) in the form of Death, or purifies or destroys the prāna-s (bi caths) प्राणितीति प्राणः, क्षेत्रज्ञ परमात्मा वा । 'प्राणस्य प्राणम्' (केन १. २) इति श्रुते । मुख्यप्राणो वा । 67. Pranah (67, 320 and 407) The individual self or the supreme Self The truth (Ke U, 1 2) says : 'He is the Life of lives', or the principal Life (Mukhyaprana) वृद्धतमो ज्येष्ठः । 'ज्य च' (पा सू ५ ३ ६१) इत्य- धिकारे 'वृद्धस्य च (पा सू ५ ३ ६२) इति वृद्धशब्दस्य ज्यादेशविधानात् ।। प्रशस्यतम श्रेष्ठः । प्रशस्यस्य श्र (पा सू ५ ३ ६०) इति श्रादेशविधानात् । 'प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च' (छा उ ५ १) इति श्रुते मुख्यप्राणो वा । श्रेष्ठश्च' (ब्र सू. २ ४ ८) इत्यधिकरणसिद्धत्वात् । ‘आनीदवातम्' , . , 1दापयति.

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(ऋ.सं. १०. १२६.२) इति सर्वकारणत्वाद्वा ज्येष्ठः । सर्वाति-
शयत्वाद्वा श्रेष्ठः।
68. Jyesthah sresthah.
The Eldcst and the most cxccllcnt.
As the fruti (CU, 5. l) says: 'Thc prāna is the
cldest and the most cxccllcnt,' and also (BS, 2. 4. 8)
says: 'He is the most cxcellent,' it may mcan the chief
prāna; or jyeşpha, being the universal cause, and
Frestha being the best.
ईश्वरत्वेन सर्वासां प्रजानां पतिः प्रजापतिः ।।
69. Prajapattle. (197)
The Lord of beings.
हिरण्मयाण्डान्तर्वतित्वात् हिरण्यगर्भो 'ब्रह्मा विरिञ्चिः
तदात्मा। 'हिरण्यगर्भः समवर्तताग्रे' (ते. सं. ४. १. ८) इति
"श्रुतेः ।
70. Hiranyagarbhah. (411)
Brahmă (the creator) is callcd Hiranyagarbha as
the dweller in the golden Egg, and (Visnu) is his
Sell. The trute (TS, 4. 1. 8) says: 'At the beginning
Hiranyagarbha existed '.
गर्भे यस्य सः भूगर्मः।
71. Bhigarbhatt.
Having thc univcrsc in Himself.
विरिञ्चारमना वा.
मन्द्रवर्गात

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 117
माया थिय धव पति माधवः, मधुविद्याववोध्यत्वाद्वा ।।
'मौनाद् ध्यानाच्च योगाच्च विद्धि भारत' माधवम् ।'
(उद्योगप ६८ ४)
इति व्यासवचनाद्वा माधवः ॥
72 Madhavah (167 and 735)
The husband of Laksmi
Or, HC who is cognized througlı madhuvidya
(CU, 3 1, BU 2 5)
Or, Vyasa (MB, Udyo 68 4) says 'O Bhāratal
Know Madhava- by silence (mauna), by meditation
(dhyāna) and by Joga'
मधुनामानमसुर सूदितवानिति मधुसूदनः ।
'विष्णुकर्णोद्भव चापि मधुनाममहासुरम् ।
ब्रह्मणोपचिति कुर्वन् जघान पुरुषोत्तम ।।
तस्य 'तात वधादेव देवदानवमानवा ।
मधुसूदन इत्याहु:पयश्च जनार्दनम् ।।
इति महाभारते (२ ६३ १३) ।। २१ ।।
73 Madhusudanah
The Slayer of Madhu
The Mahabharata says The supreme Purusa
[Visnul slew also, at the request of Brahmā the great
1 मधुविद्याबोध्यत्वाद्धवत्वाद्वा श्रियोऽनिशम
mauna, dha foi meditation and za for Yoga
4 तावद्धा
2 Heie ma stands for
३ कणमिधोद्भव

·118 THE ADYAR LIBRARY BULLETIN asura, Madhu, born from Visnu's ear, lience the sages, the deva-s, the asura-s and men call Visnu by the appellation of Madhusūdana' (MB, 2 63 13) (Verse 21) ईश्वरो विक्रमी धन्वी मेधावी विक्रम. क्रम । अनुत्तमो दुराधर्षः कृतज्ञः कृतिरात्मवान् ॥ २२ ॥ सर्वशक्तिमत्त्वात् ईश्वरः। 74 Isvarah The all-Potent Gloss The possessor of the eight siddhi-s, the power of becoming as small as an atom (animan), ctc विक्रम शौर्यम्, तद्योगात् विक्रमी ।। 75 Vikramı The Valiant धनुरस्यास्तीति धन्वी । व्रीह्यादित्वादिनि । 'राम शस्त्र- भृतामहम्' (भ गी १० ३१) इति भगवद्वचनम् । 76 Dhanvi The Bowman BG, 10 31 says 'I am Śrı Rāma (Visnu) among the nuclders of the bow' मेधा बहुग्रन्यधारणसामर्थ्यम्, सा यस्यास्ति स मेधावी । 'अस्माया मेधास्रजो विनि (पा सू ५ २ १२१) इति विनिप्रत्यय. 1मतया

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.
For your equal cxists not, whence another supcrioi to
you"
दत्यादिभि धर्पयितु न शक्यत इति दुराधर्षः ॥
81 Durādharsah
The Unassailable,
by the demons (dattya-s) and others
प्राणिना पुण्यापुण्यात्मक कर्म कृत जानातीति कृतज्ञः ॥
पत्रपुष्पाद्यल्पमपि प्रयच्छता मोक्ष ददातीति वा ।
82 Krtamah (532)
Knower of actions donc
Good or bad actions of men, or gracious as Hu
confers cmancipation on those that offer to Him (in
worship) cven such common objccts as a lcafor a flower
पुरुषप्रयल कृति क्रिया वा । सर्वात्मत्वात् तदाधारतया'
वा लक्ष्यते कृत्येति वा कृतिः ।।
83 Kruth
The Effort
The human cffort or tlic act itself As the umcrsal
Sell, Hc is considcrcd as being at the basis of oscry sct
स्वमहिमप्रतिष्ठितत्वात् आत्मवान् । ' म भगव कस्मिन्
प्रतिष्ठित इति । स्वे महिम्नि' (छा उ ७ २४) इति श्रुते ।।
84 dimaran
Ccntrcd in His our glory
1'रत्वेन

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 121 The sruti (CU, 7 24) says. Where does that immensity abide, my lord | It abides in its own glory.' (Verse 22) सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः । अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः ॥ २३ ॥ सुराणा देवानाम् ईश सुरेशः । सूपपदो वा राधातु शोभनदातृणा वा ईश सुरेश ।। 85 Sureſah Thc Lord of gods (deva-s) Or He is the Lord of munificent donors आर्तानाम् 'आतिहरणात् शरणम् । 86 Saranam The Refuge, as He destroys the misery of the miserable परमानन्दरूपत्वात् शर्म । 87 Sarma Bliss, being supreme Bliss विश्वस्य कारणत्वात् विश्वरेता । 88 Visvaretah The universal Cause सर्वा. प्रजा यत्सकाशादुद्भवन्ति स प्रजाभवः । 1 आतिहरणत्वात

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89 Prajābhavah
The Source of all beings
प्रकाशरूपत्वात् अह ।
90 Ahah
The day,
because He is the Light
Gloss He does not (a) destroy (han) the people
who are His devotees
लात्मना स्थितो विष्णु सवत्सर इत्युक्त ।
91 Samvatsarah (422)
The year
Visnu in His aspect as time
व्यालवत् दुराधर्ष गजवद् ग्रहीतुमशक्यत्वात् व्याल ।
92 Vyalah
The Elephant,
difficult to catch hold of So also is a serpent
(Vyāla)
Impossible to be controlled by the demons, as
a wild elephant vi-a la is
प्रतीति प्रज्ञा प्रत्यय । 'प्रज्ञान ब्रह्म' (ऐ उ ६)
इति श्रुते ।
93 Pratayah
Consciousness
भुजङ्गवत

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123
The srute (AU, 6) says 'Consciousness (prayrid
nam) is Brahman
सर्वाणि दर्शनात्मकानि अक्षीणि यस्य स सर्वदर्शनः ।
सर्वात्मकत्वात् । 'विश्वतश्चक्षु' (तै आ १० ११) इति श्रुते ।।
94. Sarvadarsanah
The All-seeing,
because He is omnipresent The srutt (TA, 10
1, 11) says 'Having cyes on all sides, He that has a
universal cye'
(Verse 23)
अज. सर्वेश्वर. सिद्धः सिद्धिः सर्वादिरच्युतः ।
न जायत इति अज । 'न जातो न जनिष्यते' (ऋ स
१ ८१ ५) इति श्रुते ।।
न हि जातो न जायेऽह न जनिष्ये कदाचन ।
क्षेत्रज्ञ सर्वभूताना तस्मादहमज स्मृत ।।
इति महाभारते (शान्तिप ३३० ६)
95 Ajah
(204 and 521)
Unborn
The srutt (RV, 181 5) says
Hi was neither
born nor will he be born The Mahabharata (San ,
330 9) says
'I was not born, nor am I born,
nor will I have a future birth, I am the soul
(Asetrazita) in all beings, hence I am called the
unborn'
1जायेय

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सर्वेषामीश्वराणामीश्वरः सर्वेश्वरः । ' एप सर्वेश्वरः'
(बृ. उ. ४. ४. २२ ) इति श्रुतेः ।
96. Sarvesvarah.
The Lord of all,
The Lord of all lords. The sruti (BU, 4. 4. 22)
says: 'He is the Lord of all.'
नित्यनिष्पन्नरूपत्वात् सिद्धः ।
97. Siddhan.
The Perfect,
being eternally perfect.
सर्ववस्तुपु संविद्रूपत्वात्, निरतिशयरूपत्वाद्वा सिद्धिः ।
स्वर्गादीनां विनाशित्वादफलत्वम् ।।
98. Siddhiḥ.
Attainment.
The svarga, ctc. are unsatisfactory as they are
perishable, and the only imperishablc thing is He who
is consciousness in all things and who has a transcen.
dental form.
सर्वभूतानामादिकारणत्वात् सर्वादिः ।
99. Sarvadiḥ,
The Beginning of all,
bccausc lic is the origin of all beings.
स्वरूपसामर्थ्यात् न च्युतो न च्यवते न च्यविष्यत इति
अच्युतः । 'शाश्वतं शिवमच्युतम् ' (तं. आ. १०, ११) इति
.

·125 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् श्रुते । तथा च भगवद्वचनम् 'यस्मान्न च्युतपूर्वोऽहमच्युतस्तेन कर्मणा' (शान्तिपर्व १२ ३३०. १७) इति । आद्यं शतकं निर्वृत्तम् ।। इति प्रथमशतकभाष्यम् । 100 Acyutah (100, 319 and 552) The Unlapsing He has not lapsed and is not lapsing and will not lapsc from His own glory; hence the namc Acyuta The fruti (TĂ, 10 11) says: 'He is eternal, calm and un-lapsing (Acyuta).' The Lord also (MB, 12 330 16) says: 'I have not lapsed from My status at any time before; hencc I am called Acyuta by that fact.' Thus end the first hundred names अथ द्वितीयशतकभाष्यम् वृषाकपिरमेयात्मा सर्वयोगविनिःसृतः ॥ २४ ।। वर्पणात सर्वकामाना धर्मो वृप । कात्-तोयात् भूमिम- पादिति कपिर्वराह । वृपरूपत्वात् कपिरूपत्वाच्च वृषाकपिः ।। कपिर्वराह श्रेष्ठश्च धर्मश्च वृप उच्यते । तस्माद् वृपाकपि प्राह काश्यपो मा प्रजापति ॥' इति महाभारते (शान्तिपर्व ३३० २४) ।। THE SECOND HUNDRED 101. Vraalapth. Dharma and Boar.

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Dharma is known as (vrşa) by its act of pouring out
all desired objects; the 'boar' (kapi): as he protected
(pā to protect) the earth from the (grcat) waters (ka,
water). The Mahābhārata (Šān. 330. 24) says: 'Kapi
means the great Boar and vrşa means dharma. Hencc,
the progenitor Käśyapa calls me by the appcllation
Vșsākapi.'
इयानिति मातुं परिच्छेतु न शक्यते आत्मा अस्येति अमेया-
102. Ameyātmā.
of indefinablc nature.
सर्वसंबन्धविनिर्गतः सर्वयोगविनिःसृतः । 'असङ्गो ह्ययं
पुरुप' (वृ. उ. ४. ३. १५) इति श्रुतेः । नानाशास्त्रोक्ताद्'
योगादवगतत्वाद्वा ।। २४ ॥
103. Sarvayogavınılstah.
Devoid of all contacts.
The iruti (BU, 4. 3. 15) says : ' This Spirit, inticed,
is unattached.' Or, He is beyond the reach of the
various systems of speculations taught in the firstra-s.
Or, He is rcalized through Yoga taught in thc various
Sastra-s.
(Verse 211
वसुर्वसुमनाः सत्यः समात्मासंमितः समः ।
अमोघः पुण्डरीकाक्षो यषकर्मा पाकृतिः ।। २५।।
1'पगत'.

·127 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् वसन्ति सर्वभूतानि अन्न, तेपु अयमपि वसतीति वा वसु । 'वसूना पावकश्चास्मि' (भ गी १० २३) इत्युक्तो वा वसुः । Vasun (270 and 696) . 104 The Dweller Or the Abode of all beings Or, Vasu' means one of the (eight) Vasu-s, a class of deitics, as described (in BG, 10 23) 'I am Pavaka among thc Vasu-s Gloss He dwells in the heart of tht sages (sadhu-s), the righteous (nyayın-s) and the quiescent ones (santa-s) वसुशब्देन धनवाचिना प्राशस्त्य लक्ष्यते । प्रशस्त मनो यस्य स वसुमनाः। रागद्वेषादिभि क्लेशैर्मदादिभिरुपक्लेशैश्च यतो न कलुषित चित्त ततस्तन्मन प्रशस्तम् । 105 Vasumanah (697) of great mind Vasu (great), here meaning wealth significs excellence or superiority, his mind is not polluted with the afflictions of desirc, aversion, and with the pairs of pride, ctc, hence of great mind' अवितथरूपत्वात् परमात्मा सत्यः । सत्य ज्ञानमनन्त ब्रह्म' (तै उ २ १) इति श्रुते । मूर्तामूर्तात्मकत्वाद्वा । 'सच्च त्यच्चाभवत्' (तै उ २ ६) इति श्रुते । सदिति प्राण , तीत्यन्नम्, यमिति दिवाकरः, तेन प्राणान्नादित्यरूपत्वाद्वा . - .

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सत्यः । 'सदिति प्राणास्तीत्यन्नं यमित्यसावादित्यः' (ऐ. उ.
१. ५) इति श्रुतेः । सत्सु साधुत्वाद्वा सत्यः ।।
106. Satyat (212 and 869)
The Truc,
being Paramātman, the reverse of the unreal.
The śruti (TU, 2. 1) says: 'Brahman is cxistencc,
knowledge, infinite'; or who is with and without form.
The fruti (TU, 2. 6) says: 'He is endowed with form
and devoid of form.' Or satyam: sat---prāna, ti-food or
matter and
yam--the sun; He is satya bccause His form
is made up of prāņa, matter and the sun. Thc śruli
(Ai. U. 1. 5) says: 'Sat means prana, ti food, and yane
the sun'; or because He is virtue holy men (sat).
समः आत्मा मनो यस्य रागद्वेपादिभिरदूपितः सः समात्मा।
सर्वभूतेषु समः एक आत्मा वा, 'सम आत्मेति विद्यात् ' (कौपी.
उ. ३. ६) इति श्रुतेः ।
107. Samātmā.
The same Self,
whosc mind is undisturbed by love or hatred; or
He is same (sama) in all iscings (alman-s). The stuli
(Kau. U, 3. 9) says: 'Onc should understand that the
Self is the same (in all).'
सर्वैरप्यर्थजातः परिच्छिन्नो मितः संमितः । सर्वरपरिच्छि-
नोऽमित इति असंमितः ।।
.
संमितः इत्यपि पाठः।

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108 Asammitah (sammitah measured by all )
Unlimited,
by every other thing
सर्वकालेषु सर्वविकाररहितत्वात् सम.। मया लक्ष्म्या
सह वर्तत इति वा सम ॥
109
Samah
The Same,
at all times, as He is free from all changes Or
united to Laksmı (Sa with, and mā Laksmī, ie He
is ever with Laksmi)
पूजित स्तुत सस्मृतो वा सर्वफल ददाति, न वृथा करोतीति
अमोघः । अवितथसकल्पाद्वा । सत्यकाम सत्यसकल्प
(छा उ ८ १) इति श्रुते ।।
110 Amoghah (154)
Of fruitful worship
He fulfils every desire, when worshipped, praised,
or remembered, and never leaves aspirations unfulfilled,
or because His will is always unobstructed The frutt
(CU, 8 1) says
* Truthful is His wish and Truthful
is His resolve'
हृदयाख्य पुण्डरीकमश्नुते व्याप्नोति तत्रोपलक्षित इति
पुण्डरीकाक्षः । यत्पुण्डरीक पुरमध्यसस्थम् ' (तै आ १० १०)
इति श्रुते । पुण्डरीकाकारे उभे अक्षिणी अस्येति वा ।।
.
9

·130 THE ADYAR LIBRARY BULLETIN 111 Pundarihaksah Pervading the lotus of the heart Pundanka means the lotus of the heart, and ahs to pervade, it, or be seen in it The śrut (TĀ, 10 10) says: ' There is a lotus in the centre of the body', or, He has lotus-like eyes धर्मलक्षण कर्म अस्येति वृषकर्मा । 112 Vrsakarma Of righteous action Vysa mcans dharma and karman action धर्मार्थमाकृति शरीर यस्य स वृषाकृति.। 'धर्मसस्था- पनार्थाय सभवामि युगे युगे' (भ गी ४ ८) इति भगवद्व- चनात् ।। २५ ॥ 113 Vrsahrtık Incarnated for the sake of righteousness Thic Lord (BG, 4 8) says Tor the sake of establishung dharma, I am born in every age' Gloss Wc sce from the smrti.s tliat Raima was dharma personified. (Verse 25) रुद्रो बहुशिरा बभ्रुविश्वयोनिः शुचिथयाः । अमृत. शाश्वत. स्थाणुर्वरारोहो महातपाः ॥ २६ ॥ सहारकाले प्रजा महरन् रोदयतीति रद । र गनि ददातीति वा, रुर्दु यदुरापारण वा दाययतीति या रुद्र. । रोदनाद रावणाद् वापि रुद्र इत्युच्यते ।

·विष्णुगत्यनामनीन गगाकरमाप्यम् 131 'रदुंगं दु.गहेतु वा विद्रावयति म प्रमुः । स्द्र इत्युच्यते तम्मान्च्विः परमाारणम् ।।' इति लिमपुराणवचनात् ॥ 11. Rudrah, as llc causes bcings 10 cry (ruder to cry) when He withdr.145 them at tlic timc or Pralaya. Rudra m.uy mean one who confers (rastogic) good (rud), or onc who destroys (dru) misery and its cause (ru). The Lirgapurana says: The supreinc Cause, Siva, is called Rudra as the Lord puts in flight the causc of miscry or miscry itself (ru). बहूनि शिरामि यस्येति बहुशिराः । 'सहस्रशीर्पा पुरपः' (ऋ. सं. १०.६०.१) इति मन्तवर्णात् ।। 115 Bahusiral Myriad-licadcd. The irutt (RY, 10. 90. 1) says: 'Hc as thousandhcaded.' विति लोकानिति बनुः। 116 Babhruh The Supporter, of the worlds He as Adiścsa supports the carth. विश्वस्य कारणत्वात् विश्वयोनिः ।

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117. Visvayonih. (149)
The universal Cause.
शुचीनि श्रवांसि नामानि श्रवणीयान्यस्येति शुचिश्रवाः ।।
118. Sucisravā”.
Of holy names.
Whose names are worthy of being heard.
न विद्यते मृतं मरणम् अस्येति अमृतः । 'अजरोऽमरः'
(बृ. उ. ४. ४. २५) इति श्रुतेः ।।
119. Amrtah.
Immortal.
Because He has no decay or death. The fruti
(BU, 4. 4. 25) says: 'He is undecaying and immortal.'
शाश्वतश्चासौ स्थाणुश्चेति शाश्वतस्थाणुः ।
120. Safvatasthānult.
Eternally Firm.
वरमारोहणं यस्मिन्निति वरारोहः । वरः आरोहः अडको-
ऽस्येति वा। आरूढानां पुनरावृत्त्यसंभवात् । न च पुनरावर्तते'
(छा. उ. ८. १५) इति श्रुतेः । 'यं प्राप्य न निवर्तन्ते' (भ.
गी. ८. २१) इति स्मृतेश्च ।।
121. Vararshane
Or cxcclicnt Asccnt
l'ara, cxccllent and aroha, clcvation; or Varārola
mcans the supreme Goal; because those tlat asceni
(aroha) it never return.
The truti (CU, 8. 15) says:

·विष्णुसहस्रनामस्तोत्र सशापरभाप्यम् 133 'He does not return to worldly lifc ' The smrt also (BG, 8 21) says: 'After reaching whom men do not rcturn महत् सृज्यविपय तप ज्ञानमस्येति महातपाः । 'यस्य ज्ञानमय तप ' (मु उ १ १ ६) इति श्रुते । ऐश्वर्य प्रतापो वा तपो महदस्येति वा महातपाः ॥ २६ ॥ 122 Mahālapāh Or great knowledge Because (the capacity of) His hnowledge (tapas) to create is very great (mahat) The trute (MU, 1 1 9) says 'IVhose tapas 1s of the nature of knowledge', or whose glory and greatness are supremc. (Verse 26) सर्वगः सर्वविद्भानुर्विष्वक्सेनो जनार्दनः । वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित् कविः ।। २७ ॥ सर्वत्र गच्छतीति सर्वग । कारणत्वेन व्याप्तत्वात् सर्वत्र । 123 Sarvagah All-pervading, as the (universal) cause सर्व वेत्ति विन्दत इति वा सर्ववित् । भातीति भानुः । ' तमेव भान्तमनुभाति सर्वम् ' (मुण्ड २ २ १०) इति श्रुते । 'यदादित्यगत तेज.' (भ गी. १५ १२) इत्यादि- स्मृतेश्च । सर्वविच्चासौ भानुश्चेति सर्वविद्भानुः ।

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124 1 Sarvavidbhānuh (284)
Omniscient Sun
Or bhānu effulgence The śruti (MU,2 2 10) says
When He shines, all shine after Him' The smrti
(BG, 15_12) also says "That splendour which is in
.
the sun
विष्वगञ्चति पलायते दैत्यसेना यस्य रणोद्योगमात्रेणेति
विष्वक्सेनः।
125 Visvahsenah
Routing the armies (of the Asura-s) on all sides,
by mercly getting Himself ready for the fight
Gloss He 15 always with His devotees who
are to be protected
जनान् दुर्जनान् अर्दयति हिनस्ति, नरकादीन् गमयतीति
वा जनार्दनः । जनै पुरुपार्थम् अभ्युदयनि श्रेयसलक्षण याच्यत
इति जनार्दनः ॥
126 Janardanah
The Chastiser of wiched people
jana' wicked men Or, He who sends them to hell,
or, He whom men (yana) request (ard) for all kinds of
prosperity and ctcrnal bliss
वैदरूपत्वात् वेदः । वेदयतीति वा वेद ।
1124 makes two names, according to some
वेदयतीति वेद

·: विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 135 : 'तेपामेवानुकम्पार्थमहमज्ञानज तम । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ।' इति भगवद्वचनात् (भ गी १० ११) । सर्वे वेदा सर्वविद्या सशास्त्रा सर्वे यज्ञा सर्व इज्याश्च कृष्ण । विदु कृष्ण ब्राह्मणास्तत्त्वतो ये तेपा राजन्। सर्वयज्ञा समाप्ता ।।' इति महाभारते। 127. Vedah. Embodiment of scriptures The Lord (BG, 10. 11) says: 'Out of mere compassion for them, I, abiding in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom' The Mahābharata (13 App 1 118) says * All the Veda-s, all the Vidya-s, all the sastra-s, all the Yajria-s, and all offerings, are Krsna, those Brāhmana-s that know Krsna in reality, have performed all the sacrifices यथावत् वेद, वेदार्थं, वेत्तीति वेदवित् । 'वेदान्तकृद् वेदविदेव चाहम् ' (भ गी १५ १५) इति भगवद्वचनात् ।। 128 Vedavit The knower of Veda-s, in the true way (BG, 15, 15) says I am the author of the Upanisad-s (Vedanta), as well as the knower of the Veda-s'

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अव्यङ्गः ज्ञानादिभिः परिपूर्णोऽविकल उच्यते । व्यङ्गा
व्यक्तिर्न विद्यते यस्येति वा अव्यङ्गः । 'अव्यक्तोऽयम्' (भ.
गी. २. २५) इति भगवद्वचनात् ।
129. Avyaigah.
The Perfect,
in his wisdom, etc.; or it means the unmanifested.
BG, 2. 25 says: 'He is unmanifested.'
वेदा अङ्गभूताः यस्य सः वेदाङ्गः।
130. Vedaigah.
With the Veda-s as His parts.
Gloss: The fruti (TB, 3. 55) says: 'Onc who
does not know the Veda-s knows not the omnipresent
one.'
वेदान् विन्ते विचारयतीति वेदवित् ।
131. Vedavit.
Sprcading the knowledge of the Veda-s.
Gloss: He understands the Veda-s to consist or
hundreds of dharma-s, which arc to be propagated.
कविः कान्तदर्शी सर्वदृक् । 'नान्योऽतोऽस्ति द्रप्टा' (बृ.
उ. ३. ७. २३) इत्यादि श्रुतेः । कविर्मनीपी' (ई. उ. ८)
इत्यादिमन्त्रवर्णात् ।। २७ ।।
132. Karih
All-sccr.
The fruti (BU, 3. 7. 23) says: 'There is no sccr.
except Him.' IU, 8: 'The Secr, Intelligent. . .'
(Verse 27)

·विष्णुसहस्रनामस्तोत्र सशावरभाप्यम् 137 लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः 'कृताकृतः । चतुरात्मा चतुर्ग्रहश्चतुर्दष्ट्रश्चतुर्भुजः ॥ २८ ॥ लोकानध्यक्षयतीति लोकाध्यक्षः । सर्वेपा लोकाना प्राधा- न्येनोपद्रप्टा। 133. Lolādh; alşah The Lord of thc worlds. He is the chuc superintendent of all worlds Gloss He is the Superintendent of the administration of justicc. लोकपालादिसुराणामध्यक्ष सुराध्यक्षः । 134 Suradhyalsah. The Lord of the immortals (deva-s) The deva-s arc the protectors of the world Gloss. He is the presiding dcity over the deva-s who are to be worshipped with ceremonics धर्माधर्मी साक्षादीक्षते तदनुरूप फल दातुम्, तस्मात् धर्माध्यक्षः ॥ 135 Dharmadhyaksah The Superintendent of dharma, as He directly perceives virtue and vice with a view to bestowing appropriate fruits कृतश्च कार्यरूपेण अकृतश्च कारणरूपेणेति कृताकृतः ।। 1 कृताकृति *. 'सुराध्यक्ष इत्यनन्तर क्वचित्पुस्तके 'स्वाधिकारानुरूपस्वपदस्थाना शनु- वनिवारणाद्यपेक्षिताशेपवृत्तिविधानाय प्रत्यक्षत्वनोपलभ्यत इति सुराध्यक्ष, इत्याधिक' पाठो दृश्यते ।

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136 Krtakrtah
Cause and effect
सर्गादिषु पुथग्विभूतयश्चतस्र आत्मान यस्य स
चतुरात्मा।
ब्रह्मा दक्षादय कालस्तथैवाखिलजन्तव ।
विभूतयो हरेरेता जगत सृष्टिहेतव ।।
विष्णुमन्वादय काल सर्वभूतानि च द्विज ।
स्थितेनिमित्तभूतस्य विष्णोरेता विभूतय ।।
रुद्र "कालोऽन्तकाद्याश्च समस्ताश्चैव जन्तव ।
चतुर्धा प्रलयायैता जनार्दनविभूतय ॥'
इति विष्णुपुराणे (१ २२ ३०-२) ।
137 Caturatma (769)
Fourfold in His nature
He has four manifestations during creation, ctc
The VP, (122 30-2) says • 'Brahma, Daksa and others,
time and all crcatures are the [four] cncrgies of Harı
wluch are the causes of creation Visnu, Manu and
others, time and all creatures are the [four] energies
of Visnu for protection Rudra, time, the god of death
and all creatures are the four cnergics of Visnu for
universal dissolution
'व्यूह्यात्मान चतुर्घा वं वासुदेवादिमूर्तिभि ।
सृष्टयादीन् प्रकरोत्येप विश्रुतात्मा जनार्दन ॥'
इति व्यासवचनात् चतुव्यूह ।
1 यस्येति चतुरात्मा
थानान्तवाघाश्च इति मुद्रितपायपाठ ।
-
2

·विष्णुसहस्रनामस्तोत्र मगाकरभाष्यम् 139 138 Caturryihah (767) or four Manifestations Vyasa says Visnu, of cxcellent famt, manifests Hunsclf in four forms, Visudeva, etc [Visudeva, Samkarsuna, Pradyumni and Aniruddhi] and carrils on crcation, ctc दष्ट्राश्चतम्रो यस्येति चतुर्दष्टः, नृसिंहविग्रह । यद्वा सादृश्याद्वा शृङ्ग दप्ट्रेत्युच्यते । चत्वारि शृङ्गा ' ( स ४ ५८.३) इति श्रुते.। 139. Calurdamstrah. Having four teeth (or horns), in His incarnation as Man-Lion (Nirasımha), or having four horns, from the similarity of thic lioms to fangs. The srutr (Rgveda, # 58 3) says Possessed of four horns चत्वारो भुजा अस्येति चतुर्भुजः ।। २८ ।। 140. Caturbhujar The four-armed भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिज । अनघो विजयो जेता विश्वयोनिः पुनर्वसुः ॥२६॥ प्रकाशंकरसत्वात् भ्राजिष्णुः । 141. Dhrājrsnut Thc Radiant भोज्यरूपतया प्रवृतिर्माया भोजनम् इत्युच्यते । 1भोगरूपतया

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.
142. Bhojanam.
The Food.
Food ': Prakſti or māyā, as the object of expericncc.
Gloss: He, as Essence (Rasa), is enjoyed by the
worshippers. The śruti says (TU, 2. 7): 'He is indeed
the Essence (Rasa).'
पुरुषरूपेण तां प्रकृति भुडक्त इति भोक्ता ।।
143. Bhokta. (500 and 888)
The Expcricnccr.
As Purusa Hc experiences thc Pralyti or māyā.
हिरण्याक्षादीन् सहते अभिभवतीति सहिष्णुः ।।
--
144. Sahisnute
Thc Subduer,
of dailya-s such as Hiranyiksa.
Gloss: Hc cndurcs all disregards shown by the
devotees fof course, unconsciously].
हिरण्यगर्भरूपेण जगदादावुत्पद्यते स्वयमिति जगदादिजः ।
145. Jagadadijah,
Born of the World-Causc,
as He manifests himself as the golden Liss
(Hiranyagarbha) at the beginning of thc universc.
अघं न विद्यते अस्येति अनघः। 'अपहतपाप्मा' (घा. उ,
८. १) इति श्रुतेः ॥
.
-

·विष्णुसहस्रनामस्तोत्र सशायरभाष्यम् 141
146 Anaghah (831)
Thic Sinless
The iruli (CU,81) says 'He is free from sin
Gloss Hc is untiinted by sin thougl. He resides
in the midst of the samsara (in His incarnations]
विजयते ज्ञानवैराग्यश्वर्यादिभिर्गुण विश्वमिति विजय. ।।
147 Vyjazah
Excelling every tlung,
in wisdom, dispassion, grcitricss, ctc
यतोऽतिशेते सर्वभूतानि स्वभावत , अतो जेता ।।
148 Jeta
Transcending all beings,
by His very naturc.
विश्व
योनिरस्येति,
विश्वश्चासौ योनिश्चेति वा
विश्वयोनि ॥
149 Visvayonih
Having the universe as lcading to His
inference
Or, He who is the all cause
Gloss He is the only Cause of the universe
पुन पुन शरीरेषु वसति क्षेत्रज्ञरूपेणति पुनर्वसु ।। २६ ।।
1 जयति स

·142 THE ADYAR LIBRARY BULLETIN 150 Punarvasuh The repeated Dweller, as He again and again dwells in the bodics as the individual self (Ksetrajña) (Verse 29) उपेन्द्रो वामनः प्राशुरमोघः शुचिरूजितः । अतीन्द्रः संग्रहः सर्गो धृतात्मा नियमो यमः ॥ ३० ॥ इन्द्रमुपगतोऽनुजत्वेनेति उपेन्द्रः । यद्वा उपरि इन्द्र उपेन्द्रः। 'ममोपरि यथेन्द्रस्त्व स्थापितो गोभिरीश्वर । उपेन्द्र इति कृष्ण त्वा गायन्ति भुवि देवता ।।' इति हरिवशे (६२ ४४) । 151 Upendrah Younger brother of Indra or Overlord. As Vāmana (Dwarf-incarnation) He was younger to Indra, their parents beings Kaśyapa and Adity The Hanvamsa (62 44) says: 'You arc placed by the Veda s as lord, just as you are (now) lord over mc So the gods praise You on earth, O Krsna, as Upendra' वलिं वामनरूपेण याचितवानिति वामनः । सभजनीय इति वा । 'मध्ये वामनमासीन विश्वे देवा उपासते (क उ ५ ३) इति मन्त्रवर्णात् । 152 Vamanah Thic Dwarf, because He begged of Bali in the form of a dwurf Or Vāmana is worshipped by all gods The stult (KU, 5 3) says: "Him, thc duvarſ, sitting in thc middle [of the heart], all gods adore' ·143 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् Gloss He checked (vamayatı) the pride of Bali, hence he is called Vamana स एव जगत्त्रय क्रममाण प्राशुरभूदिति प्राशुः । 'तोये तु पतिते हस्ते वामनोऽभूदवामन । सर्वदेवमय रूप दर्शयामास वै 'प्रभु ।' 'भू पादौ द्यौ शिरश्चास्य चन्द्रादित्यौ च चक्षुपी'। इत्यादिविश्वस्प दर्शयित्वा- 'तस्य विक्रमतो भूमिं चन्द्रादित्यौ स्तनान्तरे नभ प्रक्रममाणस्य जानुमूले व्यवस्थितौ ।' इति प्राशुत्व दर्शित हरिवशे (३१ ८६)। , । 153 Pramsuh The Tall, as the very same [dwarf) instantly became greater than the thrce worlds When the water [accompanying the gift] was poured into His hands, the dwarf was no longer a dwarf The Lord manifested His universal form', 'the earth was His feet, the shy, His head and the sun and moon His eyes Having thus manifested His cosmic form, He traversed the earth The Harivamsa says • Then [when He rose up high] the sun and moon came up to his chest When He walked up the middle region, they (the sun and 1 विभु नाभिदेशे व्यवस्थितो

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moon] reached upto his knees (31_89)' Thus His
tallness is described in the Harvamsa
न मोघ चेष्टित यस्य स अमोघः।
154 Amoghah.
Fruitful,
in his actions
स्मरता स्तुवतामर्चयता च पावनत्वात् शुचिः । अस्पर्शश्च
महाञ्छुचि ' इति मन्त्रवर्णात् ।
155 Sucih (251)
The Pure,
as He purifies those that remember, praisc, and
worship Him The Frutt says 'He is untouched, great
and pure'
Gloss Hc purifics His devotces regardless whether
they make offerings or not
वलप्रकर्पशालित्वात् अजित.।
156 Ornitah
Ponerful,
being of immcnsc strength
अतीत्येन्द्र स्थितो ज्ञानेश्वर्यादिम स्वभावमिदंरिति
अतीन्द्रः ॥

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
145
157 Atindrah
He wlio transcends Indra,
the king of gods, in wisdom, greatness, etc, that
are natural to Him
सर्वेपा सहृतौ प्रतिसहारात् सग्रहः ।
158 Samgrahah
The Withdrawer of all (during Pralaya)
'सृज्यरूपत्वात् सर्गहेतुत्वाद्वा सर्गः ।
159 Sargah
Thc Creation or Creator,
being the universe or the cause of creation
एकरूपेण जन्मादिरहिततया धृत आत्मा येन स धृतात्मा।
160 Dhrtalma
Of sustained Self,
as His nature is changeless, ever the same, free
from birth, etc
Gloss By Him all the devotees are supported by
the gift of Ātman
स्वेपु स्वेष्वधिकारेषु प्रजा नियमयतीति नियम ।
161 Niyamah (865)
The Director,
of beings w their respective functions
अन्तर्यमयतीति यम ।। ३० ।।
1 रूपतया
10

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162. Yamah.
The Controller.
(Verse 30)
Gloss: He directs all beings as the Indweller.
वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः ।
अतीन्द्रियो महामायो महोत्साहो महाबलः ।। ३१ ॥
निःश्रेयसाथिभिः वेदनाहत्वाद् वेद्यः ।।
163. Vedyah.
The Knowable,
by those that desire the supreme good.
सर्वविद्यानां वेदितृत्वात् वैद्यः ।।
164. Vaidyah.
The Knower of all lorcs (vidra-s).
सदा आविर्भूतस्वरूपत्वात् सदायोगी ।
165. Sadayogi.
Thc cternal Yogin,
as His essence is always manifest.
Gloss: He is awake at all times.
धर्मत्राणाय असुरवीरान् हन्तीति योरहा ।।
166. Virahā. (741 and 927)
The slayer of the valiant (demons),
Asura-s, in order to protect rightcousness,
Gloss: Hc slays those who proclaim falsc doctrines,
मायाः विद्यायाः पतिः माधवः ।

·विष्णुसहस्रनामस्तोत्र सशापरभाष्यम् 147
मा विद्या च हरे प्रोक्ता तस्या ईशो यतो भवान् ।
तस्माद् माधवनामासि धव स्वामीति शब्दित ॥'
इति हरिवशे (३ ८८ ४६) ।।
167 Madharah
The Lord of knowledge
Thc Handamsa (3 88 49) says O Hari!
you
are the Lord (dhava) of ma or knowledge, hence you
arc named Mädhava, thc Master of ma'
Gloss. There is a saying (BG,7 17) 'I am beloved
indeed of the wise
यथा मधु परा प्रीतिमुत्पादयति अयमपि तथेति मधुः ।।
168 Madhuh
The Honey.
He causes great satisfaction, like honey
शब्दादिरहितत्वादिन्द्रियाणामविषय इति अतीन्द्रियः।
अशब्दमस्पर्शम् ' (क उ ३ १५) इति श्रुते ।
169 Atindryah
Transcending all senses,
as He is not sound, etc, which are the objects of
The srutt (KU, 3. 15) says 'He is beyond
words, beyond grasp.'
मायाविनामपि मायाकारित्वात् महामाय. । मम माया
दुरत्यया ' (भ गी ७ १४) इति भगवद्वचनात् ।।
.
senses

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170. Mahāmāyah.
The great Illusionist,
as He subjects even the greatest illusionists to
illusion. BG, 7. 14 says: 'My illusive power (māyā) is
very difficult to overcome.'
Gloss: 'I am veiled by the illusion created by the
yogamāya' (BG, 7. 25).
जगदुत्पत्तिस्थितिलयार्थमुद्युक्तत्वात् महोत्साहः ।
171. Mahotsāhali.
Of great diligence,
because creation, preservation and withdrawal of
the universe are carried on by Him diligently.
वलिनामपि बलवत्त्वात् महाबलः ।। ३१ ॥
172. Mahabalah.
Ofgrcat Strength,
bcing stronger than the strongest. (Versc 31)
Gloss: He never fccis tired 'as He is Sclf-cstablislıca
in His own glory' (CU, 7. 24).
महाबुद्धिमहावोर्यो महाशक्तिर्महाद्युतिः ।
अनिर्देश्यवपुः श्रीमानमेयात्मा महाद्रिकृत् ।। ३२ ।।
बुद्धिमतामपि बुद्धिमत्त्वात् महाबुद्धिः ।
173 Mahaduddhih.
or mighly Intelleci,
bcing wiscr than the wisest.
महदुत्पत्तिकारणमविद्यालक्षणं वीर्यमस्येति महायोर्यः ।

·"
विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 149
174 Mahäuryah
Of great energy
Possessed of energy of the nature of avidya which
generates mahat
Gloss His strength is never diminished
महती शक्ति सामर्थ्यमस्येति महाशक्ति ।
175 Mahasaktıh
Of immerse Power
Gloss The Kar U (21) says Inconceivable is His
power'
महती द्युतिर्बाह्याभ्यन्तरा चास्येति महाद्युति । 'स्वय
ज्योति ' (बृ उ ४ ३ ६, १४) इति श्रुते । ‘ज्योतिपा ज्योति
(मु उ २ २ ६) इत्यादेश्च ।।
176 Mahadyutih
Of great Splendour,
internally and externally
The srutt s (BU,
4 3 9) say 'He is self radiant,' MU 2 2 9 'He
is the Light of lights
इद तत्' इति निर्देष्टु यन्न शक्यत परस्मै स्वसवेद्यत्वात्
तद् अनिर्देश्य वपुरस्येति अनिर्देश्यवपु ।
177 Anirdesyavapuh (656)
Of indefinable form,
as it is impossible to define it to others as this or
that', for He is self realized
ऐश्वर्यलक्षणा समग्रा श्रीर्यस्य स श्रीमान् ।।
.

·150 THE ADYAR LIBRARY BULLETIN 178 Sniman The Lord of all prosperity Gloss He possesses the six kinds of prosperitics (arsvarya, vrya, yasas, etc) सर्व प्राणिभिरमेय आत्मा बुद्धिर्यस्य स अमेयात्मा । 179 Ameyatma of remarkable intelligence which cannot be measured Gloss Valmiki says (Ram 1 1 78) 'He is un fathomablc as the occan' महान्तमर्द्रि गिरि मन्दर गोवर्धन वामृतमथने गोरक्षणे च धृतवानिति महाद्रिधृत् ॥ ३२ ॥ 180 Mahadrndhrts Bearer of the great mountain He supported thc Mandara and Govardhana mountains, respectively, when the occ in was churned and when the cows were protected (P, 1987, 5 11 16) (Versc 32) महेष्वासो महीभर्ता श्रीनिवास सता गति । अनिरुद्ध सुरानन्दो गोविन्दो गोविदा पति ।। ३३ ।। महानिष्वास इपुक्षेपो यस्य म महेष्वास । 1 Another reading u Dhrt

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
151
181 Mahesvāsah
Of mighty bou
Gloss Sri Rama says to his brother] 'Bring My
bow and arrows, O son of Sumitrā' This shows Hc
was ever ready to usc His mighty bow to protect the
good
एकार्णवाप्लुता देवी वभारेति महीभर्ता ।
182 Mahabhartă.
The Upholder of the earth,
when it was submerged in the grcat waters.
यस्य वक्षस्यनपायिनी श्रीर्वसति स श्रीनिवासः।
183 Srinivasah (607)
Thc dwelling place of Sri
Tor the goddess of prosperity (Liksmı) cver dwells
on His chest
सता वैदिकाना साधूना पुरुषार्थ साधनहेतु सता गतिः ।।
18+ Satamgattha (450)
The Refuge of the good
The good the followers of the Veda-s
To thcm,
He is tlic means of attaining all the human aspirations
न येनापि प्रादुर्भावपु निरत इति अनिरतः ।।
गाधामानितु
निदपाल

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.
185 Anuruddhah (638)
The Unobstructed,
in His manifestations, by any one
सुरानानन्दयतीति सुरानन्दः ।
186 Surānandah
He who gladdens the gods.
नष्टा वै धरणी पूर्वमविन्द 'वै गुहागताम् ।
गोविन्द इति तेनाह देवैर्वाग्भिरभिष्टुत ।'
(शान्ति ३३० ५)
इति मोक्षधर्मवचनात् गोविन्दः ।
अह किलेन्द्रो देवाना त्व गवामिन्द्रता गत ।
गोविन्द इति लोकास्त्वा स्तोप्यन्ति भुवि शाश्वतम् ।।'
(हरि ६२ ४३)
गोरेपा भूस्तथा वाणी ता च विन्दयते भवान् ।
गोविन्दस्तु ततो देव मुनिभि कथ्यते भवान् ।'
इति हरिवशे (३.८८ ५०) ।
Govindah (539)
Thc Rcclaimer of the earth
The Mahabharata, Moksadharma (Sin , 330 5)
says: 'I first rescued (unda) thc carth (go) which was
carried away and ludden in depths of the Occan (by
an asura); hence I am praised by the appellation
Govinda by gods, and scriptures' The Hanramsa (62
पद्गुहागताम्
'तु सपा
187
1

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 153 43 and 3 88 50) says: 'I am Indra (lord) oves the deva-s, you are lord over the cows, hence the world will ever praise you as Govinda, speech too is named go, and since you confer speech, O Lord, the sages call you Govinda' Gloss: Go tould has the following ten meanings Go 1 Svarga (Heaven-He transcends Heaven) 2 Arrows (He knows all the weapons). 3 Cattle (He is the lcader of the ignorant ones) 4 Speech (He is to be known by the Veda-s). 5 Thunderbolt (He has the Vajra marks on His feet). 6 Quarters (He is known in all quarters). 7. Eyes (He is in the person residing in the eyes). 8 The sun (He is in the disc of the sun) 9 Earth (He recovered the carth from the Titans) 10 Waters (His scat is in the waters) * *(Tt quitar) faramanlar margi dan पतिविशेषेणेति गोविदां पतिः ॥ ३३ ॥ 188. Godidāmpatih. The Lord of the wise He is the Lord of those that excel in specch (Verse 33) Gloss. He is the Lord of the knowers of the Veda-s in the form of hamsa (spiritual preceptors) मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः । हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः ॥ ३४ ॥ ) अय धनुरडिक्तपाठ पुचित् पुस्तकंप दृश्यते ।

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तेजस्विनामपि तेजस्त्वात् मरीचिः, 'तेजस्तेजस्विना-
महम् ' (भ.गी १० ३६) इति भगवद्वचनात् ।
189. Marich
The Refulgent,
as He outshines the most brilliant. BG, 10 36
says: 'I am the splendour of the resplendent'
He reveals His form to others by incarnations
स्वाधिकारात् 'प्रमाद्यती प्रजा दमयितु शील यस्य
वैवस्वतादिरूपेणेति दमनः ।
190 Damanah.
The Subduer,
of those that swerve from their assigned duties,
such as the hing, the law-giver Manu, ctc
अह स इति तादात्म्यभावित ससारभय हन्तीति हंसः ।
पृपोदरादित्वाच्छब्दसाधुत्वम् । हन्ति गच्छति 'सर्वशरीरेप्विति
वा । ' हस शुचिपत् '(क उ ५ २) इति मन्त्रवर्णात् ।
191 Hamsah
The Destroyer of fear,
as He removes the fear of samsára of those that
mcditate on Him as I am Hc' Or, the root han
means to go (to movc) Hence, Hc wlio moves in all
bodics The frutt (KU, 5 2) says 'He Is Hamsa,
duching in Heaven'
तेजस्वित्वान्
प्रमाचन्ती
3
सर्वपुरेणु शरीर

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 155 शोभनपर्णत्वात् सुपर्णः । 'द्वा सुपर्णा' (मु उ ३ १ १; श्वे. ४. ६) इति मन्त्रवर्णात् । ‘सुपर्ण पततामस्मि' इती- श्वरवचनात् (म भा ५ १५३ १३) । 192_Suparnah (855) Of beautiful wings (in His Vibhūtias Garuda) The srutr (MU, 3.1 1, Sv U, 4 6) says “There are two birds, (of beautiful wings), etc' and the Lord says (MB,5_153_13) 'I am Suparma among birds' Gloss He flics (the devotees] to the other shore of the ocean of samsāra भुजेन गच्छतामुत्तमो भुजगोत्तमः । 193 Bhujagottamah The best of divine serpents Gloss. Adisesa, a partial incarnation of Visnu He supports the earth on His thousand hoods हिरण्यमिव कल्याणी नाभिरस्येति हिरण्यनाभः 194 Hiranyanabhah of golden-hued navel, or having an agrceable and bcautiful navel 1 बदरिकाश्रमे नरनारायणरूपेण शोभन तपश्चरतीति सुतपाः। 'मनसश्चेन्द्रियाणा च ौकाग्य परम तप ' इति स्मृते (मा भा १२ २४२ ४)। 1 हितरमणीयनाभित्वात् 2 स्मरणात् ·156 THE ADYAR LIBRARY BULLETIN . 195. Sutapah. Of excellent austerities. As He is (still] performing excellent austerities (tapas) in Badarikāśrama in the form of Nara and Narayana. The smrti (MB, 12. 242. 4) says: The concentration of mind and senses is called supreme lapas.' पद्ममिव सुवर्तुला नाभिरस्येति, पद्मस्य हृदयपद्यस्य नाभी मध्ये 'प्रकाशमानत्वाद्वा पद्मनाभः। पृपोदरादित्वात् साधुत्वम् ।। 196. Padmanabhah. Having a navel like the lotus. Or, because He shines in the centre of the lotus of the heart. प्रजानां पतिः पिता प्रजापतिः ।। ३४ ।। 197. Prajapatih. (34) The Protector of beings. अमृत्युः सर्वदृक् सिंहः मृत्युः विनाशः तद्धेर्तुर्वा अस्य न विद्यत इति अमृत्युः ।। 198. Amatyalti Frce from death, or its causc. Gloss: 'I prostrate before the Death of death,' so says the frui. सर्व प्राणिनां कृताकृतं पश्यति स्वाभाविकेन बोधेनेति सर्वदृक् । 1प्रपासनादा.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 157 199 Sarvadrk All-seeing As He cognizes through His inpate light the actions of all beings, good or bad हिनस्ति स्मरणमात्रेण समस्तपापानीति सिंह । पृषोद- रादित्वात् साधुत्वम् ।। 200 Simhah The Destroyer (Lion) of sins The etymology of simha is from the root han to kill He who destroys the sins of devotees when they merely remember Him Gloss The man-lion incarnation Thus ends the second hundred इति द्वितीयशतकभाष्यम् ॥ अथ तृतीयशतकभाष्यम् संधाता सधिमान् स्थिर। अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा ॥ ३५ ॥ कर्मफल पुरुपान् सधत्त इति सधाता। THE THIRD HUNDRED 201 Samdhata The Regulator, because He joins men to thic [respectivc] results of their acts (Br Su, 3 2 38)

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Gloss: He bestowed eternal prosperity on Prahlada
and others.
फलभोक्ता च स एवेति संधिमान् ।
202. Samdhimān.
The Experiencer,
being the experiencer of the results too (in His
jiva aspect).
सदैकरूपत्वात् स्थिरः ।।
203. Sthirah.
He who is the Constant,
being always the same. He is frec from birth,
decay, etc.
Gloss: He is constant in His distribution of (good
results] to the devotccs and cven to the irreligious.
अजति गच्छति क्षिपतीति वा अजः ।।
204. Ajah. (95, 521)
Thc Mover.
Or Hc who moves into the heart of the devoccs.
Or Hc discharges arrows against demons.
मपितुं सोढुं दानवादिभिनं शक्यत इति दुर्मर्पणः ।
205. Durmarşanah.
Thc Unbcarable,
to the cncmics, the asura-s in batılc.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 159 Gloss: There are sayings [in the Purana-s] 'I can slay these, if I wish, by the tip of my fingers श्रुतिस्मृत्यादिभि. सर्वेपामनुशिष्टि करोतीति शास्ता। 206. Sasta. The Teacher. He instructs all by [means of] śruti and smrti विशेपेण श्रुत सत्यज्ञानादिलक्षण. आत्मा अतो विश्रु- तात्मा। 207. Višrutātmā. Of renowned Self 'Self' characterized by truth, wisdom, etc and He who is specially glorified [in the sruti-s] Gloss: His form is known to all through scripture. सुरारीणां निहन्तृत्वात् सुरारिहा ॥ ३५ ॥ 208 Surărihā. (Verse 35) Destroyer of the foes of gods (sura-s) गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः । निमिषोऽनिमिषः स्त्रग्वी वाचस्पतिरुदारधीः ।। ३६ ।। समस्तविद्यानामुपदेष्तृत्वात् सर्वेपा जनकत्वाद्वा गुरुः । 1209 Guruh (493) The Preceptor, 1209 and 210 make one name according to one tradition ·160 THE ADYAR LIBRARY BULLETIN as He is the promulgator of all vidya-s, or as He is the generator of all beings. Gloss: He is the supreme guru to Brahma and others. विरिञ्चयादीनामपि ब्रह्मविद्यासंप्रदायकत्वात् गुरुतमः । यो ब्रह्माणं' (श्वे. उ. ६. १८) इति मन्त्रवर्णात् ।। 210. Gurutamah. The supreme Teacher. As He is the imparter of brahmavidyā (science of Liberation) even to Brahma and others. The iruti (SU, 6. 18) says: 'He first created Brahmā, and imparted to him the Veda-s.' धाम ज्योतिः । 'नारायणपरो ज्योतिः' (म. ना. उ. ११. ४) इति मन्त्रवर्णात् । सर्वकामानामास्पदत्वाद्वा धाम । परमं ब्रह्म धाम' (मु. उ. ३. २. १) इति श्रुतेः । 211. Dhama. The Effulgence. The fruti (AINU, 11. 4) says: 'Nārāyaṇa is tic supreme Light'; or dháma: abode, as He is the abode of all desired objects. The sruti (MU, 3. 2. 1) says: * Brahman is the supreme Abodc.' सत्यवचनधर्मरूपत्वात् सत्यः । वदन्ति' (म. ना. उ. २२. १) इति श्रुतेः । सत्यस्य सत्यमिति प्राणा व सत्यं, तेपामेप सत्यम् ' (बृ. उ. २. १. २०) इति श्रुतेः। तस्मात् सत्यं परमं .

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 161 212_Satyah (106) Truth As He is the essence of Truth The śruti (MNU, 22 1) says 'Therefore, they say-Truth is supreme.' Or He is the truth of truth The frutt (BU, 2 1 20) says The beings prana-s are the truth and He is the Truth of them' सत्य अवितथ पराक्रमो यस्य स सत्यपराक्रमः । 213 Satyaparākramah Of truthful valour. निमीलिते यतो नेत्रे योगनिद्रारतस्य अत निमिषः । 214 Nimisah He whose eyes are closed are closed during his yogic sleep (yogantdra) नित्यप्रवुद्धस्वरूपत्वात् अनिमिषः । मत्स्यरूपतया वा आत्मरूपतया वा अनिमिषः ।। 215 Animisah He who is ever awake, being ever wise, or, animisa may mean the incarnation of matsya (fish) which has no eyelids the Self (ever awake). भूततन्मानरूपा वैजयन्त्याख्या स्रज नित्य विभौति लग्वी। 216 Sragor The Garlanded His eyes Or He is ·162 THE ADYAR LIBRARY BULLETIN He always wears the garland Vaijayanti, the symbol of the tanmätra-s, rudiments of the elements वाच विद्याया पति वाचस्पतिः । सर्वार्थविपया धी बुद्धिरस्येति उदारधीः। वाचस्पतिरुदारधीरित्येक नाम ।। ३६ ।। 217 Vacaspatih udāradhh 1 The Lord of science (Vidya), being of magnificent intellect. (Verse 36) अग्रणीमणोः श्रीमान् न्यायो नेता समीरणः । सहलमूर्धा विश्वात्मा सहनाक्षः सहस्रपात् ॥ ३७ ॥ अन प्रकृष्ट पद नयति मुमुक्षूनिति अग्रणीः । 218 Agranth. Leader to the forefront Leading those that arc desirous of liberation 10 the supreme status. Gloss, He Icads His devotees to Himself भूतनामस्य नेतृत्वात् ग्रामणीः । 219 Grāmanih. The Director of the group, of beings in all activities Gloss: Hc dirccts His devotees to inc assembly of everliberated ones (nutyanddha-5). श्री कान्ति सर्वातिशायिता अम्येति श्रीमान् । 1217 makes two numes according to one tradition

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 163
220 Sriman (22)
He who is radiant
The Light which excels all
Gloss. Though He incarnated as fish, His splendour
was supreme in that form
प्रमाणानुग्राहको भेदकारकस्तर्को न्यायः ।।
221 Nyayah
Argument,
that enunciates distinction and sustains proofs
Gloss He is the unshakable Power of reasoning
for those who want to go beyond the sõstra-s
जगद्यन्त्रनिर्वाहक: नेता।
222 Netā
The Regulator,
of the machine of the cosmos.
श्वसनरूपेण भूतानि चेष्टयतीति समोरणः ।
223 Samiranah
The Breath,
that causes motion in beings
सहस्राणि मूर्धानोऽस्येति सहस्रमूर्धा ।
224 Sahasramürdha
The thousand-headed.
Gloss The Purusasūkla (RV, 10 901) says
' Thousand-headed is the Purusa'
विश्वस्यात्मा विश्वात्मा।

·164 THE ADYAR LIBRARY BULLETIN 225. Vaivālma. The universal Self Gloss: He manifests Himself by His knowledge and energy as the universe, as the frutr (PS, 1) says: 'He covers the earth, etc' सहस्राण्यक्षीणि यस्य स सहस्राक्षः । 226. Sahasrāksah. The Thousand-eyed सहस्राणि पादा अस्येति सहस्रपात् । ' सहस्रशीर्पा पुरुष सहस्राक्ष सहस्रपात् ' ( स १० ६० १) इति श्रुते ।।३७ ॥ 227. Sahasrapat The thousand-footed The fruti (PS RV, 10 90 1) says. “The Purusa is thousand-headed, thousand-eyed, and thousand-footed' (Verse 37) आवर्तनो निवृत्तात्मा संवृतः संप्रमर्दनः । अहः संवर्तको वह्निरनिलो धरणीधरः ॥ ३८ ॥ ससारचक्रम् आवर्तयितु शीलमस्येति-आवर्तनः । 228 Quartanah He turns clic wliccl of worldly life ससारवन्वानिवृत्त आत्मा स्वरूपमस्येति निवृत्तात्मा। 229 Niortlatma (597) The unbound Scif, ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 165 as He is free from the bonds of worldly life आच्छादिकया अविद्यया सवृतत्वात् संवृतः । 230 Samurtah He who is veiled, by nescience (avidyā) that covers Him Gloss He is surrounded by the splendour of the sun and is beyond darkness, so the fruti (TĀ, 3 13 2) says सम्यक् प्रमर्दयति रुद्रकालाद्याभि विभूतिभिरिति संप्र- मर्दनः। 231 Sampramardanah The Crusher, by manifestations like Rudra, Death and the rest सम्यगह्ना प्रवर्तनात् सूर्य अह.संवर्तकः । 232 Ahahsamvartakah The Regulator of day, as the sun Gloss. He regulates the day, time, seasons, etc वहनात् वह्निः । ‘देवेभ्यो हव्य वह न प्रजानन् ' (ते ब्रा २ ५ ८) इति श्रुते । 233 Vahnih The Fire. As He carries (vah=to carry) the oblations to the gods होतव्यवह ·166 THE ADYAR LIBRARY BULLETIN . The śruti (TB, 2 5 8) saye Knowing well, carry our oblation to the gods' 'अनादित्वात् अनिलः । अनादाता अनिलयो वा अनिलः 234 Anilah (812) The Beginningless As He is without beginning (anadi), He is called anla or He is unaffected by virtue and vice, like air Or He is beyond dissolution Gloss. He is supreme He is the life itself, as the frutz (TU, 2 7) says 'Who will live, who will be sentient, without Him'? शेपरूपेण च धरणी धत्त इति धरणीधर ॥ ३८ ॥ 235 Dharanidharah The Bearer of the earth, (Verse 38) as Adisesa, the divine serpent, and also as the Boar सुप्रसादः प्रसन्नात्मा विश्वदृग्विश्वभुग्विभुः । सत्कर्ता सत्कृतः साधुर्जगुर्नारायणो नरः ।। ३६ ।। शोभन प्रसादो यस्य, अपकारवतामपि शिशुपालादीना मोक्षप्रदातृत्वादिति सुप्रसाद. । 236 Suprasādah The Gracious, as He gives salvation even to such wrong-docrs as Sisupala and others at the proper time वायु अनिर अना अनिलय अनिर अनादानादानित इवारि अनादित्वादनिति योऽमो अनिर सतति - 1 ·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 167 रजस्तमोभ्यामकलुपित आत्मा अन्त करणमस्येति प्रस- नात्मा। यहा प्रसन्नस्वभाव । कारुणिक इत्यर्थ । अवाप्त- सर्वकामत्वाद्वा । 237 Prasannatma Of delightful nature His inner sense (antahkarana) is untainted by the qualities of passion (rajas) and inertia (tamas), or He is ever merciful, or on account of all His desires being fulfilled विश्व धृष्णोतीति विश्वधृक् ' निधृषा प्रागल्भ्ये । 238 Visvadhrk (Visvasrk) The Overlord of the cosmos Gloss Visvastk The creator of the universe विश्व भुडक्ते भुनक्ति पालयतीति वा विश्वभुक् । 239 1 Visvabhuk The Enjoyer of the cosmos Or Ruler of it हिरण्यगर्भादिरूपेण विविध भवतीति विभु । । 'नित्य विभुम् ' (मु उ ११६) इति मन्त्रवर्णात् ।। 240 Vibhuh (880) He who is multiform as Hirinyagarbha and others The frutt (MU, 11 6) says 'He is eternal and multiform' सत्करोति पूजयतीति सत्कर्ता । 1239 and 240 make one name according to a tradition

·168
THE ADYAR LIBRARY BULLETIN
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241. Satkartā.
He honours (good people).
Gloss: He reveres good people; as the saying is,
'He, the radiant, served his guru-s, etc.'
पूजितरपि पूजितः सत्कृतः ।
242. Satkrtak
He who is worshipped,
even by those who are adored.
Gloss: He becomes pleased even with a little
offering of the wise (Ramayana, I. 1. 58).
न्यायवर्ती साधुः । साधयतीति वा साध्यभेदानुपादानात्
साध्यमानसाधको वा ।
243. Sadhub.
The Righteous.
Or He accomplishes (everything), or He who fulfils
a thing without the help of the usual requisites.
Gloss: He helps the good, becoming a messenger,
etc. as each case may demand.
जनान् संहारसमये अपह्लते अपनयतीति जनुः ।
'जहात्यविदुपः, भक्तान् नयति परं पदमिति वा ॥
244. Jahuut.
The Disintegrator,
चाले.
1
न्याय्यवृत्ततया; न्याय्यप्रवृत्ततया न्यायप्रवृत्तितया.
३ जहात्यविदुषोभक्तान अपनयति परमिति वा.
परमिति.

·यच्च विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 169 of men during the withdrawal of the universe, or because He leads those devoid of devotion away from the supreme Or He leads the devotees to final beatitude नर आत्मा । ततो जातान्याकाशादीनि नाराणि कार्याणि, तानि कार्याणि अयते कारणात्मना व्याप्नोति । अतश्च तान्य- यनमस्येति नारायणः । किंचिज्जगत्सर्व दृश्यते श्रूयतेऽपि वा । अन्तर्बहिश्च तत् सर्वं व्याप्य नारायण स्थित ॥' (म ना उ ११ ६) इति मन्त्रवर्णात् । 'नराज्जातानि तत्त्वानि नाराणीति 'ततो विदु । तान्येव चायन तस्य तेन नारायण स्मृत ।। इति महाभारते । 'नराणा जीवानामयनत्वात् प्रलय इति वा 'यत्प्रयन्त्यभि- सविशन्ति' (तै उ ३ १) इति श्रुते ॥ नाराणामयन यस्मात् तस्मान्नारायण स्मृत ।' इति ब्रह्मवैवर्तात् । 'आपो नारा इति प्रोक्ता आपो वै नरसूनव । ता यदस्यायन पूर्वं तस्मान्नारायण स्मृत ।' (मनु १ १०) इति मनुवचनाद्वा नारायणः । 1 विदुर्बुधा नाराणामयनत्वात वैवतें 4 अन्न मानन्दगिरीये मुद्रितकोशे 'आपो नारा इत्यादिसपूर्णश्लोकपाठो दृश्यते ·170 TIIT. ADYAR LIBRARY DULLETIN 'नारायणाय नम इत्ययमेव 'सत्यः संसारपोरविपसंहरणाय मन्त्रः । शृण्वन्तु भव्यमतयो यतयोऽस्तरागा उच्चस्तरामुपदिशाम्यहमूर्यवाहुः ।।' इति श्रीनरसिहपुराणे (१८. ३१) 245. Närāyano). Nara: Atman; Nara: thc cthcr and other cffects that are produced from it; Hc, as their causc, pervados them and they arc thus His abode (ayana). Hence Hc is named Narayana. The fruli (MNU, 11. 6) says: 'The in and out of this wholc universe, whatever wc scc or hcar,-all thcsc-arc pervaded by Nārāyana.' The Mahabharata (13. App. 13 Pr. 12-13) says: “Thc categories (tattda-s) arc callcd nāra, as they are sprung from nara (Atman); He is called Nárāyana as they are His abode.' Or because He is the abode of the pcople during Pralaya. The sruti (TU, 3. 1) says: 'Whom they approach, and enter.' BVP: As He is the seat of nära-s, Hc is called Nārāyana. According to Manusmrti (1. 10): "The waters are called nära-s which come out of Nara (Self). As they are originally His abode, He is called Nārāyana.' The Narasimha Purana (18.31) says: * This is the real mantra that destroys the deadly poison of samsara--Narayanāya namah (salutation to Nārāyaņa). This I proclaim very loudly with uplifted hands; let the ascetics, with passions curbed and intellects clear, listen to me' 1सत्य.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 171 नयतीति नरः प्रोक्त परमात्मा सनातन । इति व्यासवचनम् ।। ३६ ॥ 246 Narah (Verse 39) The Leader The eternal Paramātman is named Nara as He leads [m = to lead] [every thing],' so says Vyasa Nara means jiua-s, as they are His parts (urbhūtı-s) असंख्ययोऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः। सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः ॥ ४० ॥ यस्मिन् सख्यानामरूपभेदादि न विद्यते स असंख्ययः । 247 Asamkhyeyah The Unaccountable To Him no number, name, form, etc are applicable अप्रमेय आत्मा स्वरूपमस्यति अप्रमेयात्मा। 248 Aprameyālmā Immeasurable Self अतिशेते सर्वम् अतो विशिष्टः । 'विश्वत परम नित्यम्' (तै आ १० ११ १) इति श्रुते । 249 Visustah Transcendental as He transcends all The Trutt (TA, 10 11 1) says: 'He is supreme and eternal' 1 रूपम ·172 THE ADYAR LIBRARY BULLETIN . शिष्ट शासन करोतीति शिष्टकृत् । शिष्टान् करोति पालयतीति वा। सामान्यवचनो धातुर्विशेपवचनो दृष्ट 'कुरु काष्ठानि 'इत्याहरणे यथा तद्वदिति शिष्टकृत् । 250 Sistakst He commands Or the protector of virtuous ones The root krt is used here in the sense of protection Roots having a common meaning are used in a special sense in certain cases For instance, the word kuru in kuru kasihanı (make fuel) means 'fetch अञ्जन माया तत्कार्य च, तद्रहितो निरञ्जन शुचिः।। 251 Such (155) Stainless, being unaffected by māya (250 and 251) Gloss He makes the devotees shine according to their devotion, which they are not deprived of, at any time सिद्धो निवृत्त अर्यमानोऽर्थोऽस्येति सिद्धार्थः । 'सत्यकाम (छा उ ८ १) इति श्रुते । 252 Siddhārthah He whose objects are fulfilled He obtains whatever He desires The srutt (CU, 8 1) says * Truthful is His wish" Gloss Smrti says There is nothing either to fulfil or to be fulfilled ·- , विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 173 सिद्धो निष्पन्न सकल्पोऽस्येति सिद्धसंकल्पः । सत्य- सकल्प (छा उ ८ १) इति श्रुते ।। 253 Siddhasamkalpah of accomplished resolutions The fruti (CU, 8 1) says 'Truthful is His resolve' सिद्धि फल कर्तृभ्य स्वाधिकारानुरूपतो ददातीति सिद्धिदः। 254 Srddhidah The Bestower of fruits, on the performers according to their desert 'सिद्धे साधकत्वात् सिद्धिसाधनः ॥ ४० ॥ 255 Siddhasadhanah (Verse 40) He is the promoter of achivements Gloss Even at the time of performance of action, the devotees feel happiness वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः । वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः॥४१ ॥ वृप धर्म पुण्यम्, तदेवाह , प्रकाशसामर्थ्यात् । यज्ञविशेपो वा द्वादशाहादि ऋतु वृपाह सोऽस्यास्तीति वृपाही । वृषाह इत्यत्न 'राजाह सखिभ्यष्टच् ' (पा सू ५ ४ ६१) इति टच प्रत्यय समासान्त ॥ 256 Vrsary The Revealcr of dharma, 'सिद्ध त्रियाया साध'

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Or the performer of dharma-sacrifice.
Vrşa; dharma; aha: a sacrifice occupying twelve
days, etc. of which Hc is the performer or enjoyer as
Devata.
वर्पत्येप भक्तेभ्यः कामान् इति वृषभः ॥
257. Vīşabhah.
The Showerer,
of desired objects on His devotces.
Gloss: He gives blessing to His devotees scorched
by the firc of samsára.
विष्णुः ‘विष्णुविक्रमणात्' (उद्योग. ६८. १३) इति
व्यासेनोक्तेः ।
258. Visnuḥ. (2)
The Pervader.
According to Yāska or Vyāsa (MB, 5. 68. 13)
Vişnu is he who traverses this universe by three steps.
Gloss: Visņu is Sūrya. BG, 10, 21 says: 'I am
Visņu among the twelve suns (aditya-s).' He identifies
Himself with these suns.
वृपरूपाणि सोपानपर्वाणि आहुः परंधामारुरुक्षोरित्यत
वृषपर्वा ॥
259. Vysaparva.
Having dharma as steps.
Sages say that those who desire to reach the
supreme abode have to go up the steps of the ladder
of dharma.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
175
प्रजा वर्पतीवोदरमस्येति वृषोदरः ।
260 Vrsodarah
He in whom all beings are contained
ie He is the source of all beings.
वर्धयतीति वर्धनः।
261 Vardhanah
The Nourisher
Gloss The smrtı says 'We should be protected
by you, o king, as we are in your reign'
प्रपञ्चरूपेण वर्धत इति वर्धमानः ॥
262 Vardhamanah
He who expands
Or the universe itself
Gloss He enriches His people in every respect
इत्थ वर्धमानोऽपि पृथगेव तिष्ठतीति विविक्तः ॥
263 Viviktah.
The Solitary
Though He thus pervades the cosmos yet
He is unattached.
Gloss He distinguishes Himself by His supreme
qualıtıcs
श्रुतय सागर इवात्र निधीयन्त इति श्रुतिसागरः ।। ४१ ।।
264 Srutisagarah
The ocean of scriptural texts (srull-s)

·176 THE ADYAR LIBRARY BULLETIN That is thic sruti-s rcst in Him (Verse 41) Gloss Thc śruti-s reveal him (BG, 15 15) सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः । नेकरूपो वृहद्रूपः शिपिविष्टः प्रकाशनः ॥ ४२ ॥ शोभना भुजा जगद्रक्षाकरा अस्येति सुभुजः । 265 Subhujah Of majestic arms Majestic in protecting the world पृथिव्यादीन्यपि लोकधारकाण्यन्यै धारयितुमशक्यानि धारयन् न केनापि धारयितु शक्यत इति दुर्धरः । दु खेन ध्यान- समये मुमुक्षुभि हृदये धार्यत इति वा दुर्धरः 266 Durdharah (715) Difficult to be borne None can support and bear Him who supports even the earth, etc , that support all, or He whom the Yogin-s, desirous of liberation, find it difficult to hold in their hearts during meditation यतो नि सृता ब्रह्ममयी वाक् तस्मात् वाग्मी । 267 Vagmi He from whom proceeds sacred speech, which pertams to Brahman Gloss The saying is 'He replies intelligently like the god of speech (Brhaspati)

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177
महाश्चासाविन्द्रश्चेति महेन्द्रः, ईश्वराणामपीश्वर ।
268 Mahendrah
The great Indra
He is the Lord of lords
Gloss He is the Lord of splendour, strength, and
prosperity
वसु धन ददातीति वसुदः।
' अन्नादो वसुदान ' (बृ उ ४ ४ २४) इति श्रुते
269 Vasudah
The Giver of wealth
The sruti (BU, 4 4 24) says
He is the consumer
of food and giver of wealth'
Gloss He surpasses Kubera in munificence
दीयमान तद्वस्वपि स एवेति वसुः । आच्छादय'त्यात्मन
स्वरूप माययेति वा वसुः। अन्तरिक्ष एव वसति नान्यत्रेति
असाधारणेन वसनेन वायुर्वा वसुः । 'वसुरन्तरिक्षसत्' (क उ.
२ २ ३) इति श्रुते ॥
270 Vasun (104)
Wealtlt
The wealth which He gives to others is Himself
Or Hc who veils (vas to cover) Himself in illusive
Or as Hc lives (oas) in thc ether läkāša)
alone and nowhere else, He is named Vasu or Vaju
power (māja)
1'त्यात्मान माययेति
12

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from the peculiarity of His abode. The fruti (KU,
5. 2) says: 'He is Vasu (Vāyu) dwelling in the
atmosphere.'
एक रूपमस्य न विद्यत इति नैकरूपः । 'इन्द्रो मायाभि:
पुरुरुप ईयते' (बृ. उ. २. ५ १६) इति श्रुतेः । ' ज्योतीपि
विष्णुः' (वि. पु. २. १२. ३७) इत्यादिस्मृतेश्च ।।
27l. Nailaripah.
of many forms.
The irutn (BU, 2. 5. 19) says: 'The Lord appears
manifold by His Māyā.' The smrti (VP, 2 12. 37)
also says : “Visnu is the luminaries, etc'
वृहत् महत् वसुधातलं विभ्रत् वराहादिरूपम् अस्येति
वृहद्रूपः।
272 Brhadrapah.
Having an immense form,
as in His incarnation as divine Boar, etc
Gloss You have pervaded the earth and heaven,
etc (BG, 11 20).
शिपय पशव, तेषु विशति प्रतितिष्ठति यज्ञस्पेणेति
शिपिविष्टो यनमूर्ति । 'यत्रो वै विष्णु पशव शिपिर्यज्ञ एव
पशुपु प्रतितिष्ठति' (ते. स. २. ५. ५) इति श्रुते. 1 शिपय
रश्मय , तेपु निविष्ट इति वा ॥
'शैत्याच्छ्यनयोगाच्च शीति वारि प्रचक्षते ।
तत्पानाद्रक्षणाच्चैव शिपयो रण्मयो मता ॥

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 179 तेषु प्रवेशाद् विश्वेश शिपिविष्ट इहोच्यते ॥' 273 Srpvistah He who is the Seif of sacrificial animals Sipi sacrificial animal, He dwells in them in the form of sacrifice (yajña) The iruti (TS, 2 5 5) says * Sacrifice, indeed, is Visnu The sacrificial animals are called itpa-s, and Visnu, indeed, resides in them' Or spr-s rays, which He permeates Or 'si is water, having coolness (sartya) and fit to rest on (sete), sapu means the rays as they draw and protect the water, and Sipivista is the Lord of the cosmos, who resides in these rays' सर्वेपा प्रकाशनशीलत्वात् प्रकाशनः ।। ४२ ।। 274 Prakaſanah The Illuminator, of all (Verse 42) Gloss He reveals His form to His devotees ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापन. । ऋद्धः स्पष्टाक्षरो मन्त्रश्चन्द्राशुर्भास्करद्युतिः॥ ४३ ॥ ओज प्राणबलम्, तेज शौर्यादयो गुणा , द्युति दीप्ति , ता धारयतीति ओजस्तेजोद्युतिधर । अथवा ओज तेज इति नामद्वयम् 'वल बलवता चाहम्' (भ.गी ७ ११), 'तेज- स्तेजस्विनामहम्' (भ गी ७ १०) इति भगवद्वचनात् । 'द्युतिं ज्ञानलक्षणा दीप्ति धारयतीति द्युतिधर. । . 1 जानलक्षणा

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i Ojah
275
Liſc-cnergy
ic the vital cnergy.
Tejah.
Valour.
i. e. valour and other qualitics
Dyulidharah
Possessing effulgence (758)
He possesses all the three BG (7 11 and 10) says.
of the energetic, am I the energy, I am the light
of those that possess light' Effulgence: of wisdom
प्रकाशस्वरूप आत्मा यस्य स. प्रकाशात्मा।
276 Prakāśātmā
The radiant Self
Gloss Even by ignorant ones His supreme
nature can easily be known through devotion
सवित्रादिविभूतिभि विश्व प्रतापयतीति प्रतापनः ।
277 Pratapanah.
The Energiser,
of the cosmos by His manifestations as the sun,
etc
धर्मज्ञानवैराग्यादिभिरुपेतत्वात् ऋद्धः ।
278 Rddhah (351)
1 The name is Ojaslezodyutıdharah Some make this into thrcc
names

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 181 Wealthy, being cndowed with dharma, knowledge, dispassion and the like स्पष्टम् उदात्तम् ओकारलक्षणम् अक्षरम् अस्येति स्पष्टाक्षरः । 279 Spasläksarah Of clear verbalisation, as He is the syllable Om whose accent (svara) is acute (udātta) Gloss He is the preeminent syllable of the Veda s ऋग्यजु सामलक्षण मन्त्रः । मन्त्रबोध्यत्वाद्वा मन्त्रः। 280 Mantrah. The sacred formula He is the Rg, rajus, and Saman (the three Veda s) or as He is revealed in the mantra-s ससारतापतिग्माशुतापतापितचेतसा चन्द्राशुरिवाह्लादक- त्वात् चन्द्राशुः। 281 Candramíuh The ray of the moon As He, like the rays of the moon, brings delight to those minds that are afflicted by the scorching rays of the sun of worldly life (samsara) भास्करद्युतिसाधर्म्यात् भास्करद्युतिः ।। ४३ ।। 282 Bhaskaradyutth (Verse 43)

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Bright as the sun
Gloss The similarity is on
account of the
overpowering nature of His brilliance
अमृताशूद्भवो भानुः शशबिन्दुः सुरेश्वरः ।
औषधं जगतः सेतु. सत्यधर्मपराक्रमः ॥ ४४ ।।
मथ्यमाने पयोनिधौ अमृताशो चन्द्रस्योद्भवो यस्मात्
स अमृताशूद्भव.
283 Amrtamsudbhavah
The Source of the moon
When the milky ocean was churned, the ambrosial
moon rosc thcrcfrom, due to Him
Gloss The fruti (PS, 6) says 'The moon camc
from [His] mund and the sun from His eye'
भातीति भातु. । ' तमेव भान्तम् ' (मुण्ड २ २ १०)
इत्यादिश्रुते ।
284 Bhanuh
The Radiant
The srutt (KU, 5 15) says 'Him shining
Gloss The sun depends on Him
शश इव 'विन्दु लाञ्छनमस्येति शशविन्दु. चन्द्र ,
तद्वत् प्रजा पुष्णातीति शशबिन्दु । 'पुष्णामि चौपधी सर्वा
सोमो भूत्वा रसात्मक (भ गी १५ १३) इति भगवद्वचनात् ।
285 Sasabınduh
1 विन्दुलक्ष्म यस्य स शश'

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 183 The Moon. Nourishing all beings like the moon BG, 15 13 says. Having become the sapful moon I nourish all thc herbs सुराणा देवाना शोभनदातॄणा चेश्वर सुरेश्वरः ।। 286 Suresvarah Lord of the sura-s Sura-s the gods and those who are munificent donors ससाररोगभेपजत्वात् औषधम् ।। 287 Ausadham. The Medicine, for the disease of worldly life (samsara). Gloss The gods and divine sages know Him as thc inedicine for the miseries of the world. जगता समुत्तारणहेतुत्वात्, असभेद करणाद्वा 'सेतुवत् वर्णाश्रमादीना जगत सेतु । 'एप सेतुर्विधरण एपा लोकानाम- सभेदाय' (वृ उ ४ ४ २२) इति श्रुते । 288 Jagatah setuh The Bridge of the world, as He is the means of crossing the ocean of worldly jfe, or as He preserves the castes and the orders of lifc from going into confusion The fruti (BU, 1 कारणत्वात वर्णाश्रमादीना ·184 THE ADYAR LIBRARY BULLETIN 4 4 22) sayo 'He is the dam, the upholder of the worlds, so that they may not fall into ruin सत्या अवितथा धर्मा ज्ञानादयो गुणा पराक्रमश्च यस्य स सत्यधर्मपराक्रमः ॥ ४४ ॥ 289 Satyadharmaparākramah Of true dharma and prowess True unfailing Dharma knowledge and other qualities (Verse 44) -भूतभव्यभवन्नाथः पवनः पावनोऽनलः । कामहा कामकृत् कान्तः कामः कामप्रदः प्रभुः॥ ४५ ॥ भूतभव्यभवता भूतग्रामाणा नाथ तै थ्यते याच्यते तानुपतपति', तेभ्य आशास्ते तेपामीष्टे शास्तीति वा भूतभव्य- भवन्नाथः। 290 Bhūtabhavyabhavannathah. The Lord of beings, past, present, and future. The Lord (natha), He is sought (nāth) by all beings, or He disciplines them, or He blesses them, or He rules them पवत इति पवनः । पवन पवतामस्मि' (भ गी. १० ३१) इति भगवद्वचनात् । 291 Papanah (811) The Purifier 1 तानुपतापयतीति ·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 185 BG (1031) says: 'Of purifiers I am the wind' पावयतीति पावनः । 'भीषास्माद्वात पवते (तै उ २८) इति श्रुते । 292 Pavanah. He who causes motion (in wind, etc) The sruti (TU, 2 8) says 'In obedience to Hırn the wind blows अनान् प्राणान् आत्मत्वेन लातीति जीव अनलः । "णलतेर्गन्धवाचिनो नपूर्वाद्वा । 'अगन्धमरसम्' (वृ उ ३ ८) इति श्रुते । अल पर्याप्तमस्य न विद्यत इति वा ।। 293 Analah (711) He who embodies the vital breaths Ar Präna, la, receives, i e Fra who receives the prâna-s as his Self Or He is beyond smell Thc sruti (BU, 3 8 8) says 'He is neither smell, nor taste' Or He for whom nothing is limited कामान् हन्ति मुमुक्षूणा भक्ताना हिंसकाना चेति कामहा ।। 294 Kamaha The destroyer of desire, of those who seek salvation, or He who destroys the schemes of the enemies of His devotecs 'सात्त्विकाना कामान् करोतीति कामकृत् । 'कामस्य प्रद्युम्नस्य जनकत्वाद्वा। 1 अलकरोतीति लातीति वा णरते-नालतीति नलते 3 अनत्यनेन लोको वानल कामिना वामान् অনান্য 4 वाम प्रद्युम्न तज्जनकत्वादा.

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295. Kāmakt.
The Fulfiller of desires,
of those of noblc (sállvika) nature, or He who is
the father of Kāma (Pradyumna) in His incarnation
as Krsna.
अभिरूपतमः कान्तः
296 Kāntah. (654)
The Beautiful,
to the superlative degrec.
काम्यते पुरुपायभिकाइक्षिभिरिति फामः ।।
297. kamah.
He who is desired,
by those that scck aficr human goals.
Gloss: As Hc possesses crccllcncc, all desire Him.
भक्ताना कामान् प्ररूपण ददातीति फामप्रदः।
298. Tamapradah.
He who granes (all) desires
to 17 is devotees
प्रकण भवनान् प्रभुः ।। ८५ ।।
299 Prabhu
(V'sir 45)
The really existent
Gloss ir spcialis scruts tlir eyes oscil emnet!
nk x11 by br.jus or farm
.

·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 187 युगादिकृत् युगादे कालभेदस्य कर्तृत्वात् युगादिकृत् । 'युगानामादिम् आरम्भ करोतीति वा ।। 300 Yugādıkrt The Institutor of yuga, etc Or He who has started the ages of the world (yuga-s) Thus ends the Third Hundred इति तृतीयशतकभाष्यम् ॥ अथ चतुर्थशतकभाष्यम् । युगावर्ती नैकमायो महाशनः । अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ ४६ ॥ युगानि कृतादीन्यावर्तयति कालात्मनेति युगावर्तः । THE FOURTH HUNDRED 301 Yugavartah He who brings about the cycle of yuga-s, such as the Krta and the rest, Himself being Time एका माया न विद्यते, वह्वीर्माया वहतीति नैकमायः । नलोपो नन ' (पा सू ६ ३ ७३) इति नकारलोपो न भवति । अकारानुबन्धरहितस्यापि नकारस्य प्रतिपेधवाचिनो विद्यमान- त्वात् । 1 युगानामारम्भकृत् इति वा ·188 THE ADYAR LIBRARY BULLETIN 302 Naikamāyah. Of many illusions Gloss: The śrutt says: Indra (Brahman) is praised for His illusory powers (māyā-s). कल्पान्ते सर्वग्रसनात् महदशनमस्येति महाशनः । 303. Mahāśanah. The great Consumer, as He consumes everything during the dissolution of the world (Pralaya). Gloss: The fruti (KU, 2. 25): "To Him the Brāhmana and Ksatriya classes become food.' सर्वेपा बुद्धीन्द्रियाणामगम्यत्वाद् अदृश्यः । 304. Adrsyah The Invisible, to the intellect and all other senses. Gloss: His reality is not to be doubtcd cyen in Pralaya. स्थूलरूपेण व्यक्त रुपमस्येति व्यक्तरूपः । स्वयप्रकाश- मानत्वात् योगिना व्यक्तरूप इति वा । 305 Vyaklarūpah. Having manifcsted forms, in physical embodiments. Or being sclf-radiant He becomes cognizable to Yogins सहस्राणि असुराणा युद्धे जयतीति सहस्रजित् ।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 189 306 Sahasrant The Conqueror of thousands, of demoniac beings (asura-s) in battle Gloss Reclining on water for the period of one thousand yuga-s He causes [the enemies] to vanish सर्वभूतानि युद्धक्रीडादिषु सर्वत्राचिन्त्यशक्तितया जयतीति अनन्तजित् ॥ ४६॥ 307 Anantant The Conqueror of innumerable beings Since He, through His unlimited powers, excelled every being in activities like war, etc Gloss Nonc understands His goals इष्टोऽविशिष्टः शिष्टेष्टः शिखण्डी नहुषो वृषः । क्रोधहा क्रोधकृत् कर्ता विश्वबाहुमहीधरः ॥ ४७ ॥ 'परमानन्दात्मकत्वेन प्रिय इष्टः । यज्ञेन पूजित इति वा इष्टः। 308 Istah The Beloved, being the highest bliss Or He who is worshipped in the sacrifices (yajña-s) सर्वेपामन्तर्यामित्वेन अविशिष्टः ॥ 309 Auststah 1 विशिष्ट परमानन्दत्वेन ३ विशिष्यत इति सर्वेपामुत्कृष्टत्वाद्वा विशिष्ट

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.
The Non-specialized,
as indweller (antaryāmın) in all
Gloss He is Special, being superior to all
शिष्टाना विदुषाम् इष्ट शिष्टष्टः । शिष्टा इष्टा
अस्येति वा । 'प्रियो हि ज्ञानिनोऽत्यर्थमह स च मम प्रिय
(भ गी ७ १७) इति भगवद्वचनात् । शिष्टैरिष्ट पूजित
इति वा शिष्टेष्टः ।
310 fastestah
Loved by the learned
Or He loves the learned BG, (7 17) says 'Tor,
cxcessively dear am I to the wise (jñānın), and he is
dear to Me', or He is honoured by the wise
शिखण्ड कलापोऽलकारोऽस्येति शिखण्डी गोपवेपधर ।।
Silhandı
Decorated with peacock-feathcrs,
as Krsna in His aspect as a cowherd boy
यतो नाति भूतानि मायया अत नहुपः ।।
312 Nahusah
The Confounder,
of beings through His illusive power (mara)
कामाना वर्पणात् वृपः धर्म ।
वृपो हि भगवान् धर्म स्मृतो लोकेषु भारत।
नंघण्टकपदास्यानविद्धि मा वृप प्रत्युत ।'
इति महाभारते (शान्ति ३३० २३)।
311

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम 191
313 Vrsah
He is dharma, as He showers all desires
The Mahabharata (12. 330 23) says 'Vrsa is
explained by the lexicographers and likewise known
in the world, O Arjuna, as holy dharma, hence know
Me as Vrsa'
साधूना क्रोध हन्तीति क्रोधहा ॥
314 Krodhaha
Destroyer of anger,
in good men
Gloss He pacified the anger of Parasurama
against kings at the request of Kāsyapa, an incarnation
of Visnu
असाधुषु क्रोध करोतीति क्रोधकृत् ।
क्रियत इति कर्म जगत् तस्य कर्ता । ' एतेपा पुरुपाणा य
कर्ता यस्य वैतत्कर्म स वै वेदितव्य । (कौषी ४ १८) इति
श्रुते । कोधकृता दैत्यादीना कर्ता छेदक इत्येक वा नाम ।।
315 Krodhakrtkarta
(380)
The Creator or Agent of anger,
in wicked men Agent of the Universe which is
His crcation The sruti (Kau U, 4 18) says
who is the creator of thesc persons, whose work is all
this, He verily is to be known' Or the Slayer (ht=
to cut) of the angry ones (Krodhakrtkarta), such as
the asura-s
He

·192 THE ADYAR LIBRARY BULLETIN विश्वेपामालम्बनत्वेन विश्वे वाहवोऽस्येति वा विश्व- बाहुः । 'विश्वतोबाहु ' (ऋ स १० ८१ ३) इति श्रुते । 316 Visvabahuh With arms on all sides The sruta (RV, 10 81 3) says 'Having arms on all sides Or as all (visua) depend on Him, He is called Viśvabāhu मही पूजा धरणी वा धरतीति महीधरः ॥ ४७ ।। 317 Mahdharah (369) The bcarer of the earth Or He accepts the worship (maha) of devotees. (Verse 47) अच्युत प्रथित. प्राणः प्राणदो वासवानुजः । अपा निधिरधिष्ठानमप्रमत्त प्रतिष्ठित. ॥ ४५ ॥ *पड्भावविकारशून्यत्वात् अच्युतः।शाश्वत शिवमच्यु- तम्' (महाना ११ ३) इति श्रुते । 318 Acyulah Unlupsing [from His naturc), being frec from the sts kinds of changes [namely birth, dtatli, ctc] The MNU (113) says He is eternal, auspicious, unlapsing' जगदुत्पत्त्यादिवर्मभि प्रख्यात प्रथितः । 319 Prathtiak * पड्भापविशारा अनियमतयो विनासाना नाल्यावारियष ।

·..
.
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
193
The Renowned,
on account of the creation, etc of the universe
सूत्रात्मना प्रजा प्राणयतीति प्राणः। प्राणो वा अहमस्मि'
(ऐ आ २ २ ३) इति बढ्चा' ।
320 Pränah
The Life,
being sūtrātman and as such the life-energy of all
beings The sruth (Ah A, 2 2 3) says. I am, indeed,
Prāna'
सुराणामसुराणा च यथासख्य प्राण बल ददाति यति
वेति प्राणदः ।
321 Pränadah
The Life-giver,
to the gods or He destroys (do to kill) the life of
demoniac beings (asura-s)
अदित्या कश्यपाद्वासवस्यानुजो जात इति वासवानुजः ॥
322 Vasavānujah
The younger brother of Indra
As He was born to Kaśyapa by Adıtı as was
Indra
आपो यत निधीयन्ते स अपा निधिः । सरसामस्मि
सागर ' (भ गी १० २४) इति भगवद्वचनात् ।।
1.
'वायुर्वं गौतम तत्सूत्रम्' ( उ ३ ७ २) इति युत
18

·194 THE ADYAR LIBRARY BULLRTIN 323. Apāmnidhik. The ocean, BG, 10. 24 says: ' Among lakes I am the ocean.' अधितिष्ठति भूतानि उपादानकारणत्वेन ब्रह्म इति अधिष्ठानम् । 'मत्स्थानि सर्वभूतानि' (भ.गी. ६. ४) इति भगवद्वचतात् ॥ 324. Adlhisthānam. The Mainstay, of beings as the material cause of the universe. BG, 9. 4 says: 'All beings arc in Me.' अधिकारिभ्यः कर्मानुरूपं फलं प्रयच्छन् न प्रमाद्यतीति अप्रमत्तः। 325. Apramattaḥ. The Vigilant, in apportioning the fruits of action to the recipients. स्वे महिम्नि स्थितः प्रतिष्ठितः। स भगवः कस्मिन् प्रतिष्ठित इति, स्वे महिम्नि' (छा. उ. ७. २४) इति श्रुतेः 1॥४८॥ 326. Pratisthitah. Well-established, in His own glory. The fruti (CU, 7. 24) says: Where does that immensity abide, my lord? It abides in His glory.' (Verse 48) .

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 195 स्कन्दः स्कन्दधरो धुर्यों वरदो वायुवाहनः । यासुदेवो बृहद्भानुरादिदेवः पुरंदरः ॥ ४६॥ स्कन्दति अमृतरूपेण स्रवति वायुरूपेण शोपयति वा स्कन्दः। 327 Skandah He who flows, as nectar (in the moon), or because He drics up (skand=to dry up) everything as wind (Vāyu) स्कन्द धर्मपथ धारयतोति स्कन्दधरः। 328 Skandadharah Thc Supporter of the path of virtue Gloss The BG (47) says 'I incarnate Myself to uphold dharma' धुर वहति समस्तभूतजन्मादिलक्षणमिति धुर्यः । 329 Dhuryah The Bearer of tlıc yoke, of crcation, etc of all beings अभिमतान् वरान् ददातीति वरदः। वर दक्षिणा ददाति यजमानरूपेणेति वा वरदः । ‘गौ वर (आ श्री ५ ११ ४) इति श्रुते । 330 Varadah Thc Grantei of boons, or of the objects desired O He who distributes the sacrificial fee in sacrifices, being Himself the धर्मस्कन्धान धारयतीति स्कन्धधर

·क्रीडति विजिगीपते व्यवहरति द्योतते स्तूयते काम्यते गच्छतीति
(मोक्षधर्म. १२. ३२८ ३१)
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sacrificer. The śruti (qd. in ASS, 5. 11. 4) says:
'The
cow, indeed, is the sacrificial fee to give.'
'वहतः सप्त आवहादीन् वायतीति वायुवाहनः ॥
Vayuvāhanah. (856)
The Director of the vital airs (vay u-s).
The Vāyu-s are seven in number, namely Avaha,
331.
दीव्यति
ctc.
वसति वासयति आच्छादयति वा सर्वमिति वासुः,
.
देवः, वासुश्चासौ देवश्चेति वासुदेवः ।
'छादयामि जगद्विश्वं भूत्या सूर्य इवाशुभिः ।
सर्वभूताधिवासश्च वासुदेवस्ततः स्मृतः ॥'
'वसनात् सर्वभूतानां वसुत्वाद् देवयोनितः ।
वासुदेवस्ततो ज्ञेयो योगिभिस्तत्त्वदशिभिः ।।
इति उद्योगपति

·I am 6 विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 197 332 Vasudevah (695 and 709) The indwelling Player He is called Väsu as He dwells in or veils (vas or vās to cover) all (in his māya) Deva is He who sports, wishes to conquer, conducts, shines, creates, and moves (vide No 375 infra) In the Mahabharata it is said 'Like the sun with his rays, I am covering (vāsu) the whole universe, and also I am residing (Deda) in all beings, hence I am called Vāsudeva' (12 328 36) 'As I permeate all beings, as I exist (in all things) and as the origin of gods, I am known as Vāsudeva' (ibid, 5 68 3) The Visnupurāna (1 2 12) says As He resides everywhere, and in all things, He is termed Vāsudeva All beings remain in the Paramātman, and He in all beings, hence the omnipresent is called Vasudeva' (ibid , 6 5 80) वृहन्तो भानवो यस्य चन्द्रसूर्यातिगामिन । तविश्व भासयति य स वृहद्भानुरुच्यते ।।' इति बृहद्भानु (म भा ५ ७० ४)। 333 Brhadbhanuh Possessed of great rays MB (Udy, 704) says 'He, whose great rays surpass the sun, moon, and others, and He who illuminates the universe through them, is called the possessor of grcat rays आदि कारण, स चासो देवश्चेति आदिदेवः ।। दानादि- गुणवान् वा आदिदेवः । द्योतनादिगुणवान् वा आदिदेवः ।। 1

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५
sacrificer. The sruti (qd. in Ass, 5. 11. 4) says: ' The
cow, indeed, is the sacrificial fee to give.'
वहतः सप्त आवहादीन् वाह्यतीति वायुवाहनः ॥
331. Vayuvāhanah. (856)
The Director of the vital airs (vāyu-s).
The Vayu-s are seven in number, namely Avaha,
etc.
वसति वासयति आच्छादयति वा सर्वमिति वासुः, दीव्यति
क्रीडति विजिगीपते व्यवहरति द्योतते स्तूयते काम्यते गच्छतीति
देवः, वासुश्चासौ देवश्चेति वासुदेवः।
'छादयामि जगद्विश्वं भूत्या सूर्य इवांशुभिः ।
सर्वभूताधिवासश्च वासुदेवस्ततः स्मृतः ।।'
(मोक्षधर्म. १२. ३२८. ३६)
'वसनात् सर्वभूतानां वसुत्वाद् देवयोनितः ।
वासुदेवस्ततो ज्ञेयो योगिभिस्तत्त्वदशिभिः ।।'
इति उद्योगपर्वणि.। (६८. ३)
'सर्वनासौ समस्तं च वसत्यनेति वै यतः ।
ततः स वासुदेवेति विद्भिः परिपठयते ॥'
(वि. पु. १. २. १२)
'सर्वाणि तन्त्र भूतानि वसन्ति परमात्मनि ।
भूतेषु च स सर्वात्मा यासुदेवस्ततः स्मृतः ॥'
इति विष्णुपुराणे (६. ५.८०)
पपमिति.
होन)
1
मरतः राप्त.
मोनिः

·विष्णुसहस्रनामस्तोत्नं सशाकरभाष्यम् 197 332. Vasudevah. (695 and 709) The indwelling Player. He is called Vāsu as He dwells in or veils (uas or vās to cover) all (in his māyā). Deva is He who sports, wishes to conquer, conducts, shines, creates, and moves (vide No. 375 infra). In the Mahābhārata it is said: 'Like the sun with his rays, I am covering (vāsu) the whole universe, and also I am residing (Deva) in all beings%3 hence I am called Vāsudeva' (12. 328. 36). "As I permeate all beings, as I exist [in all things] and as I am the origin of gods, I am known as Vasudeva' (ibid., 5. 68. 3). The Visnupurāna (1. 2. 12) says: 'As He resides everywhere, and in all things, He is termed Vasudeva. All beings remain in the Paramātman, and He in all beings; hence the omnipresent is called Vasudeva' (ibid., 6.5.80). 'बृहन्तो भानवो यस्य चन्द्रसूर्यातिगामिनः । विश्वं भासयति यः स बृहद्भानुरुच्यते ॥ इति बृहद्भानुः (म. भा. ५.७०. ४)॥ 333. Brhad bhānuh. Possessed of great rays MB (Udy., 70 4) says: 'He, whose great rays surpass the sun, moon, and others, and He who illuminates the universe through thcm, is called the possessor of great rays आदिः कारणं, स चासो देवश्चेति आदिदेवः ॥ दानादि- गुणवान् वा आदिदेवः । द्योतनादिगुणवान् वा आदिदेवः ।।

·198 THE ADYAR LIBRARY BULLETIN - 334 Addevah (490) The first Deity Or Deva possessor of munificence and other qualsties, or of brilliance and other qualities सुरशत्रूणा पुरदारणात् पुरंदरः ॥ 'वाचयमपुरदरी च (पा सू ६ ३ ६६) इति पाणिनिना निपातनात् ।। ४६ ।। 335 Puramdarah The Destroyer of cities, of the enemies of the gods (Verse 49) अशोकस्तारणस्तारः शूरः शौरिजनेश्वरः । अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः ।। ५० ।। *शोकादिषडूमिवर्जित अशोकः । 336 Asokah The Unafflicted He is free from the six afflictions, sorrow, ससारसागरात् तारयतीति तारण. ।। 337 Taranah Hc wlio cnables one to cross, the ocean of worldly lift (samsara) गर्भजन्मजरामृत्युलक्षणाद् भयात तारयतीति तार. ॥ 338 Tarah (968) The Saviour, *अशनासापिपासागोरमाटरामरणानि पदमय । अशापापियामा. (मदगन 3४ १) इत्यादि युते । etc

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
199
from fears attendung conception, birth, old age
and death
विक्रमणात् शूरः ॥
339 Sūrah
The Valiant
'शूरस्यापत्य वसुदेवस्य सुत शौरि ।।
340 Saurth (644)
The descendant of Śūra
Born of Vasudeva in his incarnation as Krsna
He was a grandson of Śūra
जनाना जन्तूनामीश्वर जनेश्वर. ।।
341 Janesvarah
Lord of men
The Lord of beings
आत्मत्वेन हि सर्वेषाम् अनुकूल । नहि स्वस्मिन् प्रातिकूल्य
स्वयमाचरति ।
342 Anukulak
Thic Favourable to all,
because of His being the Self of all and as nonc
docs anything which is unfavourable to himself
धर्मत्राणाय शतमावर्तनानि प्रादुर्भावा अस्येति शतावर्तः।
नाडीशते प्राणरूपेण वर्तत इति वा ।
1 शूरताद्भवत्वाच्छौरि

·200 THE ADYAR LIBRARY BULLETIN 343 Satādartah He who incarnates hundreds of times, to protect dharma, or He who, as prana, wends through hundred nerves (nädi-s) पद्म हस्ते विद्यत इति पद्मी ॥ 344 Padma With the lotus in His hand पद्मनिभे ईक्षणे दृशावस्येति पद्मनिभेक्षणः ॥५०॥ 345 Padmanıbheksanah (Versc 50) With eyes like lotus पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत् । महद्धिद्धो वृद्वात्मा महाक्षो गरुडध्वजः ॥५१॥ पद्मस्य नाभी मध्ये कणिकाया स्थित इति पद्मनाभः । 346 Padmanabhah Seated in the pericarp of the lotus (of the universc] Gloss His nivel is like a lotus अरविन्दसदृशे अक्षिणी अस्येति अरविन्दाक्षः ।। 347 Arasındaksah Lotus-eyed पद्यस्य हृदयाख्यस्य मध्ये उपास्यत्वात् पगभः । 348 Padmagarbhch Contained in the locus (of the heart),

·d
R
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
201
as He is meditated upon in the centre of the lotus
of the heart
पोषयन्नन्नरूपेण प्राणरूपेण वा शरीरिणा शरीराणि
धारयतीति शरीरभृत् । स्वमायया शरीराणि बिभर्तीति वा ।
349 Sanrabhrt
Nourisher of bodies,
through food and life-energy (prāna) Or He
who supports all forms through His illusory power
(māyā)
महती ऋद्धि विभूतिरस्येति महद्धिः ।
350 Maharddhih
Supremely splendid
Gloss The BG (10 40) says
"There is no end
to My divine powers, conqueror
of enemies
प्रपञ्चरूपेण वर्धमानत्वात् ऋद्धः ।
351 Rddhah
The cxpanse,
in the form of the universe
Gloss Hc is full of His own power
वृद्ध पुरातन आत्मा यस्येति वृद्धात्मा ।
352
Viddhātma
The ancient Self
महती अक्षिणी महान्त्यक्षाणि वा अस्येति महाक्षः।

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353
Mahaksah
The great-eyed
Or the possessor of divine senses unattached to
objects
गरुडाडको ध्वजो यम्येति गरुडध्वजः ॥ ५१ ।।
354 Garudadhvajoh
Having Garuda as His cmblem (Versc 51)
Besides being His ychiclı the divine bird Garuda us
also the emblem on His flag
अतुलः शरभो[] भीमः समयज्ञो हविहरिः ।
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिजय. ।। ५२ ।।
तुला उपमानमस्य न विद्यत इति अतुलः । न तस्य प्रति-
मा अस्ति यस्य नाम महद्यश ' (श्वे उ ४ १६) इति श्रुते ।
न त्वत्समोऽस्त्यभ्यधिक कुतोऽन्य ' (भ गी ११ ४३) इति
स्मृतेश्च ।
355 Atulak
The Incomparable
The srud (SU, 4 19) siys 'Tor Hun whose name
is grcat glory there is no likeness' The smile also (DG,
11 +3): 'Tor, your equal costs not, wicuci borlier
superior to you in the three worlds
शरा शरीराणि शीर्यमाणत्वात्, नेषु प्रत्यगात्मनमा
भातीति शरमः॥

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 203 356 Sarabhah The inner Self Sara: body is so called from its perishable nature (surya), bha to shine Hence He who shines in bodies as individual self विभेत्यस्मात् सर्वमिति भीमः । 'भीमादयोऽपादाने' (पा सू ३ ४ ७४) इति पाणिनिस्मृते । सन्मार्गवर्तिनाम् अभीम इति वा । 357 Bhimah (948) The Awe-inspiring He whom all fear, or, if the prefix 'a' is added, the name becomes Abhima causing no fear to those who follow the righteous path सृष्टि स्थितिसहारसमयवित् समयज्ञः । पट् समयान् जानातीति वा समयज्ञः । सर्वभूतेषु समत्व यजनमस्येति वा समयज्ञः । ' समत्वमाराधनमच्युतस्य ' (वि पु १ १७ ६०) इति प्रह्लादवचनात् ।। 358 Samayajnah The Knower of the doctrines Or He who is well-versed in the methods of creation, prescrvation and dissolution of the world or to whom worship Gajña) consists in equality to all bcings Prahlada (VP, 1 17 90) says 'To bc equal to all is thc worship of Visnu 1 °स्थित्यन्तकालवित् ·204 THE ADYAR LIBRARY BULLETIN यज्ञेषु हविर्भागं हरतीति हविर्हरिः । 'अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ' (भ. गी. ६. २४) इति भगवद्वचनात् ।। अथ वा हूयते हविषा 'असाविति हविः । 'अबध्नन् पुरुषं पशुम् ' (ते. आ. ३. १२) इति श्रुतेः । स्मृतिमात्रेण पुंसां पापं, अविद्यातत्कार्य संसारं वा हरतीति यज्ञभागं हरतीति वा, हरितवर्णत्वाडा, हरिः । 'हराम्यघं च स्मर्तृणां हविर्भागं ऋतुष्वहम् । वर्णश्च मे हरिद्वेति तस्माद्धरिरहं स्मृतः ।।' (शान्ति. ३३०. ३) इति भगवद्वचनात् ।। 359. Havirharih. The Receiver of oblations. BG., 9. 24 says: 'I am indced the cnjoyer and also the Lord of all sacrifices,' or Hc is named Havis, as He is worshipped through oblations. Thc sruli (Purząçasukta 3) says: 'They bound the Purusa as the sacrificial animal.' Hari is He who destroys the sins of men on their merely remembering Him, or Hc removes nescience and its cffect, worldly lifc; or He claims sacrificial offerings or Hc is so called on account of His blue complexion. Vyasa (MD, Sin., 330. 3) says: I destroy (har) the sins of those who remember Mc, and also receive the oblations in sacrifices; My con. plcxion also is bluc; hence I am named Hari.' 17 एदेनि. इति हविष्ट्य अपी. * 359 makes two names according to one tradition.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 205 सर्वलक्षण प्रमाण लक्षण ज्ञान जायते यत्तद्विनिर्दिष्ट सर्वलक्षणलक्षणम्, तत्र साधु सर्वलक्षणलक्षण्यः। तस्यैव परमार्थत्वात् । 360 Sarvalaksanalaksanyah Known through all the methods of research All methods of proof yield the same result, 1 e Himself, as the one reality लक्ष्मीरस्य वक्षसि नित्य वसतीति लक्ष्मीवान् । 361 Laksmivän Thc Consort of Laksmı, as the goddess of prosperity (Lahşmi) cver resides on His chest समिति युद्ध जयतीति समितिजयः ।। ५२ ।। 362 Samuttmyayah (Verse 52) Victorious in battle Gloss. In His incarnations He fought with the enemies of gods and was ever victorious He is the destroyer of all pains of the devotees विक्षरो रोहितो मार्गों हेतुर्दामोदर. सहः।। महीधरो महाभागो वेगवानमिताशनः ॥ ५३ ॥ विगत क्षर नाशो यस्यासौ विक्षरः । 363. Vuksarah Undecaying स्वच्छन्दतया रोहिता मूर्ति मत्स्यमूर्ति वा वहन् रोहितः ।

·206 THE ADYAR LIBRARY BULLETIN 364 Rohtah The Red-hued It may refer to some of His rcd-hucd forms wluch He has assumed at His own will, or His incarnation as 'Fish मुमुक्षव त देव मार्गयन्तीति मार्गः । परमानन्दो येन प्राप्यते स मार्ग इति वा । 365 Margah (397) The Path He who is sought after by those that desire liberation, or He through whom the supremo bliss is obtained उपादान निमित्त च कारण स एवेति हेतुः । 366 Hetnih The Causc, material and instrumental Gloss He is the means to obtain the desired things दमादिसाधनेन उदरा उत्कृष्टा मतिर्या तया गम्यत इति दामोदरः । 'दमाद्दामों दरो विभु ' (उद्योग ६८ ८) इति महाभारते । यशोदया दाम्ना उदरे बद्ध इति वा । तयोर्मध्यगत बद्ध दाम्ना गाढ तयोदरे। ततश्च दामोदरता स ययो दामबन्धनात् ।' (ब्र पु १८४ ४१, ४२) 1गतिर्या ·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 207 'दामानि लोकनामानि तानि यस्योदरान्तरे । तेन दामोदरो देव श्रीधरस्तु रमाश्रित ।' इति व्यासवचनाद्वा दामोदर. । 367 Damodarah Known tlırough disciplinc Hu who is known through the mind which is purificd (udara) by mcans of self control (dama) and other qualıtıcs Thc Mahabharata (5 68 8) says "They call him Damodarı, aç He is known by means of control of the senscs (dama)', or because Hc [in His Krsna incarnation] was tied up by His foster-mother Yasodā by means of a cord round His waist to two trcus Brahmapurana (184 41-42) says She [Yasoda] tied Him up fast to the two [trces] with a cond (dama) round His waist (udara), herce He was named Damodara According to Vyasa, 'Dama means the worlds, and as they are in Him, thc Lord is named Damodara सहते सर्वानभिभवति क्षमत इति वा सह ।। 368 Sahah All endurmg He forgives the lapses of His devotees Or He supersedes all मही गिरिरूपेण 'धरतीति महीधर । ‘वनानि विष्णु- गिरयो दिशश्च ' (वि पु २ १२ ३७) इति विष्णुपुराणे । 1धत्त इति ·208 THE ADYAR LIBRARY BULLETIN 369. Mahidharah. The Bearer of the earth, in the shape of mountains. Parasara (VP, 2. 12. 37) says: 'The forests are Visņu; also the mountains and the quarters.' स्वेच्छया धारयन् देहं महान्ति उत्कृष्टानि भोजनानि भागजन्यानि भुक्त इति महाभागः। महान् भागः भाग्यमस्या- वतारेष्विति वा महाभागः। 370. Mahābhāgah. The most Fortunate. Or taking any form He likes, He cats excellent food that falls to His share (VP, 5. 10. 47), or very fortunatc in His incarnations. वेगो जवः, तद्वान् वेगवान् । 'अनेजदेकं मनसो जवीयः'। (ई. उ. ४) इति श्रुतेः । 371. Vegavān. The Swift. The truti (IU, 4) says: ' The unmoving, the one, He who is swifter than the mind.' संहारसमये विश्वमश्नातीति अमिताशनः ॥ १३ ॥ 372. Amitasanah. of unmcasurcd appetite, as He consumes the universe during Pralaya. (Versc 53) ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 209 उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः । करणं कारणं कर्ता विकर्ता गहनो गुहः ॥ ५४ ॥ प्रपञ्चोत्पत्त्युपादानकारणत्वात् उद्भवः । उद्गतो भवात ससारादिति वा । 373 Udbhavah (790) The Origin, of the universe as its material cause, or He who is free from worldly existence Gloss Samsāra came to cxist from Him सर्गकाले प्रकृति पुरुष च प्रविश्य क्षोभयामासेति क्षोभणः । ''प्रधानपुरुषौ चापि प्रविश्यात्मेच्छया हरि । क्षोभयामास भगवान् सर्गकाले व्ययाव्ययौ ।' इति विष्णुपुराणे (१ २ २६) । 374 Ksobhanah The Agitator, of Prakrtı (primordial matter) and Purusa (jiva-s) at the time of creation The Visnu Purana (1 2 29) says “The Lord Harı moves by His will the perishable Prakrtı and the imperishable Purusa, and agitates them at the time of creation पत्तो दीव्यति कीडति सर्गादिभि , विजिगीषले सुरारीन्, व्यवहरति सर्वभूतेषु, आत्मतया द्योतते, स्तूयते स्तुत्यै , (काम्यते) . 1 प्रकृति पुरुष चंद 14

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.
'
,
सर्वत्र गच्छति, तस्मात् देवः । एको देवः' (श्वे. उ. ६. ११)
इति मन्त्रवर्णात् ।
375. Devah.
The Deity.
Since He sports in creation, ctc., wishes to
conquer the enemies of gods, etc., functions in all
beings, shines as the universal Self, is praised by
holy men, and pervades all, He is named Deva. The
śruti (ŚU, 6. 11) says: 'There is only onc God (Deva).'
श्रीविभूतिर्यस्य गर्ने उदरान्तरे जगद्रूपा स्थिता सः
श्रीगर्भः।
376. Srigarbhah
Containing Sri in Himself.
As Sri or glory is within Him in the shape of the
univcrsc.
परमश्चासौ ईशनशीलश्चेति परमेश्वरः। 'समं सर्वेषु
भुतेपु तिष्ठन्तं परमेश्वरम्' (भ. गो. १३. १७) इति
भगवद्वचनात् ।।
377. Parameirarah.
The supreme Lord.
BG, 13. 17 says:
The supreme Lord remaining
the same in all beings...'
जगदुत्पत्तो साधकतमं फरणम् ।
378. Karanam.

·विष्णुसहस्रनामस्तोन्नं सशांकरभाष्यम् 211 The Instrument, in the creation of the universe. Gloss: He identified himself with the karana-s, senses, mind, etc. in creation. उपादानं निमित्तं च कारणम् । 379. Karanam. The material Cause. कर्ता स्वतन्त्रः । 380. Karta. The Doer. He is the instrumental cause and also independent. विचित्रं भुवनं कृतवान् इति विकर्ता ('स एव भगवान् विष्णुः) । 381. Vikartā. The Crcator of the varied (worlds). Gloss: He identifies himself with the happiness and misery of others. स्वरूपं सामर्थ्य चेष्टितं वा तस्य ज्ञातुं न शक्यत इति गहनः ।। 382. Gahanah, The Unknowable, in regard to His nature, capability or acts, 1 २ अय धनुरडकितो भागः केपुचित्पुस्त- कारणम् उपादानं निमित्तं च. केषु न दृश्यते ।

·212 THE ADYAR LIBRARY BULLETIN - गूहते संवृणोति स्वरूपादि निजमाययेति 'गुहः । 'नाहं प्रकाशः सर्वस्य योगमायासमावृतः' (भ. गी. ७ २५) इति भगवद्वचनात् ॥ ५४ ॥ 383. Guhah. (Verse 54) The Concealer. He who conceals His nature, etc. by mājä. The BG, 7. 25 says: 'Surrounded by My yogic illusion I am not revealed to all.' Gloss: He is reclining in the hcart Iguha) of all. व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः। परधिः परमस्पष्टस्तुष्टः पुष्टः शुभेक्षणः ॥ ५५ ॥ 'संविन्मानस्वरूपत्वात् व्यवसायः ॥ 384 Vyavasāyah. Determination, being of purc wisdom Gloss. He is thc creator of the buddhı or resolution. अस्मिन् व्यवस्थितिः सर्वस्येति व्यवस्थानः । लोकपालाद्यधिकारजरायुजाण्डजस्वेदजोद्भिज्जब्राह्मण - क्षत्रियवैश्यशूद्रावान्तरवर्णब्रह्मचर्यगार्हस्थ्यवानप्रस्थसन्यासलक्षणा- थमतद्धर्मादिकान् विभज्य करोतीति वा व्यवस्थानः । 'मृत्यल्युटो बहुलम् ' (पा. सू. ३. ३. ११३) पति बहुलग्रहणात् कर्तरि ल्युट्प्रत्ययः ।। सचिन्मान.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 213 385 Vyavasthanah The Basis, of everything, or the regulator of the guardians of the universe and their respective functions, of the womb-born, egg-born, sweat born and earth-born life, of the Brāhmana, Ksatriya, Vaisya and Sūdra castes, and the intermediate ones, of the four stages of life, as pupil, householder, hermit and renouncer and their duties 'अत्र भूताना सस्थिति प्रलयात्मिका, समीचीन स्थान- मस्येति वा संस्थानः । 386 Samsthanah The ultimate Abode, of the elements during the withdrawal of thc world (Pralaya), or He who is the supreme goal ध्रुवादीना कर्मानुरूप स्थान ददातीति स्थानदः । 387 Sthanadah The Conferrer of status on Dhruva (=Polc-star) and others according to their karman अविनाशित्वात् ध्रुवः ॥ 388 Dhrubah The Tırm, bcing imperishable पत्र ·214 THE ADYAR LIBRARY BULLETIN परा ऋद्धिः विभूतिरस्येति पद्धिः । 389. Parardhih. The supreme Manifestation. Gloss: From this name onwards the seventh incarnation Sri Rama's actions are referred to. *(परामा शोभा अस्येति परमः, सर्वोत्कृष्टोवा) 'अनन्याधी- नसिद्धित्वात् संविदात्मतया स्पष्ट: परमस्पष्टः ।। 390. Paramaspastah. Completely Evident, being dependent on none for perfection, and being pure Consciousness. Gloss: He is evident on account of showing His grace to all. 3 परमानन्दैकरूपत्वात् तुष्टः। 391. Tustah. The Contented, being suprcmc bliss. 'सर्वसंपूर्णत्वात् पुष्टः। 392. Pustah. The Plenary, being a plenum. Gloss: He is full on account of His qualitics. * अय धनुरडिरतोय केचित् पुस्तषु न दृश्यतं. 1सिदत्वात. सविदात्मस्वात्. अपरानन्दर - पूवार.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 215 ईक्षण दर्शन यस्य शुभ शुभकर नराणाम्, मुमुक्षूणा मोक्ष- दम्, 'भोगार्थिना भोगदम्, पापिना पावन, सर्वसदेहविच्छेद- कारणम्, हृदयग्रन्थेविच्छेदकरम्,सर्वकर्मणा क्षपणम्,अविद्यायाश्च निवर्तक स शुभेक्षणः । 'भिद्यते हृदयग्रन्थि (मु उ २ ८) इत्यादिश्रुते ॥ ५५ ॥ 393 Subheksanah Of auspicious mien, in as much as He thereby gives salvation to the spiritually minded, worldly enjoyments to those that desire them, hallows sinners, removes all doubts, cuts all the knots of the heart, burns up all karman-s, and roots out nescience (andya) The Trute (MU, 2 8) says: « The knots of the heart are cut (Verse 55) रामो विरामो विरतो मार्गो नेयो नयोऽनयः । नित्यानन्दलक्षणेऽस्मिन् योगिनो रमन्त इति राम । रमन्ते योगिनोऽनन्ते नित्यानन्दे चिदात्मनि । इति रामपदेनैतत्पर ब्रह्माभिधीयते ।।' इति पद्मपुराणे । स्वेच्छया रमणीय वपुर्वहन् वा दाशरथी राम । 394 Rāmah The Felicitous 1भोगाडिक्षणा. दृश्यते यस्मिन् विरजा 5नासो पर पद्यमिद रामतापिन्या (१ १०) 4

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He is Rāma becausc in Him who is ever blissful
the Yogin-s delight. The Rä. U (1. 10) and the
Padmapurāna say: 'The name Rāma stands for the
supreme Brahman being eternal bliss and absolute
consciousness in which Yogin-s revel.' Or Rāma:
Śrīräma, the son of Dasaratha, because He assumed
that handsome form [of Rāma] by His wish.
विरामः अवसानं प्राणिनामस्मिन्निति विरामः ।
395. Virāmah.
The Goal.
All beings have Him as the goal.
Gloss: The liberated find final peace in Him.
विगतं रतमस्य विषयसेवायामिति विरतः ।
396. Viratah (or Virajah).
Passionless.
He is detached from cnjoyınents of objects.
Gloss: Even the loss of a kingdom did not drag
down His supreme wcalth (knowledge) (vide Rāmājana
3. 16. 37).
यं विदित्वा अमृतत्वाय कल्पन्ते योगिनो मुमुक्षव स एव
पन्थाः मार्ग: । 'नान्य पन्या विद्यतेऽयनाय' (तं. आ. ३. १३)।
397. Märgah.
The Way
1 Some makc 396 and 397 one name.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 217
He is the Path knowing which the aspirants attain
immortality The stutt (TĀ, 3 13) says
. There is
no other way to the Abode'
मार्गेण सम्यग्ज्ञानन जीव परमात्मतया नीयत इति
नेय ।
398 Neyah
The Conducted
Because the Fiva is conducted towards the status
of Paramatman through right knowledge, He is Neya
नयतीति नय -नेता । मार्गों नयो नय इति त्रिरूप परि-
कल्प्यते।
399 Nayah
The Leader
He is conceived in three ways as the Path the
Conducted and the Leader
नास्य नेता विद्यत इति अनय ।।
इति चतुर्थशतकभाष्यम् ॥
400 Anayah
Not conducted by any
None leads Him
Thus ends the Fourth Hundred
अथ पञ्चमशतकभाष्यम् ।।
सिम्यग्दशनन

·218 THE ADYAR LIBRARY BULLETIN वीरः शक्तिमतां श्रेष्ठो धर्मो धर्मविदुत्तमः ॥ ५६ ॥ विक्रमशालित्वात् वीरः ॥ THE FIFTH HUNDRED 401 Virah (643 and 658) The Valiant Gloss He creates fear in the minds of demoniac people (Rāmāyana, 3 39 14) शक्तिमता विरिञ्च्यादीनामपि शक्तिमत्त्वात् शक्तिमता श्रेष्ठ ॥ 402 Saklimatām śresthah The Chicf of the energetic He outshines Brahmā and others in power सर्वभूताना धारणात् धर्म । 'अणुरेप धर्म ' (क उ १ २०) इति श्रुते । धर्मराराध्यत इति वा धर्म ॥ 403 Dharmah The Support He is Dharma as He supports all beings Thc srul (KU, 1 20) says 'This Dharma is subtlc', or bccausc He is adored by all dharma-s श्रुतय स्मृतयश्च यस्याज्ञाभूता म एव सर्वधर्मविदा- मुत्तम इति धर्मविदुत्तमः ।। विरोचनादीनामपि येणं ब्रह्मादीनां गारमूनारोपामुत्तम ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 219 404 Dharmaorduttamah The Best of the knowers of dharma This dharma is declared in the stultz-s and smrtz-s which are His express commands Gloss He is the best of all the knowers of dharma, such as Manu and Yājñavalky a (Verse 56) वैकुण्ठः पुरुषःप्राणः प्राणदः प्रणवः पृथुः । हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः ॥ ५७ ॥ विविधा कुण्ठा गते प्रतिहति विकुण्ठा, विकुण्ठाया 'कर्तेति वैकुण्ठः । जगदारम्भे विश्लिष्टानि भूतानि परस्पर सश्लेषयन् तेषा गति प्रतिवध्नातीति । मया सश्लेपिता भूमिरद्भिर्योम च वायुना । वायुश्च तेजसा सार्ध वैकुण्ठत्व ततो मम ॥ इति शान्तिपर्वणि (३३० १५) ।। 405 Vaikunthah The Saviour He is Vaikuntha as He saves (men) from straying into various paths (Vaikuntha) At the beginning of creation, He united the elements (bhūta-s) that were distinct from one another and thus prevented their independent course MB, Sântı, 330 15, says 'I united the carth with water, ether with air, and air with fire, hence my name Vaikuntha' 1गतिप्रतिहति प्रत्यवघ्नादिति कर्तेति वा विकुण्ठाया अपत्यमिति वैकुण्ठ

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सर्वस्मात् पुरा सदनात् सर्वपापस्य सादनाद्वा पुरुषः ।
'स यत्पूर्वोऽस्मात् सर्वस्मात् सर्वान् पाप्मन औपत् तस्मात् पुरुषः
(बृ. उ. १. ४. १) इति श्रुतेः । पुरि शयनाद्वा पुरुपः । ‘स वा
अयं पुरुषः सर्वासु पूर्षु पुरिशयः' (बृ. उ. २. ५. १८) इति
श्रुतेः ॥
406. Purusah.
The Person.
The etymology of the word Puruşa is given thus in
(BU, 1. 4. 1): 'Because he as the first (pūrva) of all of
them, burnt (ausad) by fire all sins, therefore He is called
Purusa'; or because He lives (Sayana) in the body (puri).
The śruti (BU, 2. 5. 18) says: 'He is indeed called Puruşa
who lives in all the bodics.'
प्राणिति क्षेत्रज्ञरूपेण प्राणात्मना 'चेप्टकत्वात् वा प्राणः ।
'चेष्टां करोति श्वसनस्वरूपी' इति विष्णुपुराणे ।।
407. Pranah
Life.
This refers to the self (Ksetrajña), or to Him who
functions [in the body) as Präpa. The VP says: ' As
brcath He causes motion.'
सृष्टयादी सर्वप्राणिनामन्तर्यामितया प्राणान् ददातीति
प्राणदः । द्यति खण्डयति प्राणिनां प्राणान् प्रलयकाल इति वा
प्राणदः ॥
चिंष्टकत्वात् प्राण

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 221 408 Prānadah The Giver or the Withdrawer of prana He gives life to all beings or withdraws the prana during Pralaya, etc प्रणीतीति प्रणव । 'तस्मादोमिति प्रणौति' इति श्रुते । प्रणम्यते इति वा प्रणव ।। 'प्रणमन्तीह य वेदास्तस्मात् प्रणव उच्यते ।' इति सन- त्कुमारवचनात् ।। 409 Pranavah (957) Praise or Salutation He who is praised The stutz says Therefore [the worshipper] prarses [Him] by Om,' or He who is saluted Sanatkumāra says * As the Veda s pay obersance to Him, He is named Pranava Gloss He causes every one to praise Him प्रपञ्चरूपेण विस्तृतत्वात् पृथु । 410 Pythuh The Immense, as He assumes the form of the universe Gloss He is all pervasive by His fame हिरण्य हिरण्यगर्भसभूतिकारण हिरण्मयमण्ड यद्वीर्यसभूत तदस्य गर्भ इति हिरण्यगर्भ ।। 411 Hiranyagarbhah .

·222 THE ADYAR LIBRARY BULLETIN He is so called because from His vitality sprang the golden Egg, the birth-place of Hiranyagarbha निदशशत्रून् हन्तीति शत्रुघ्नः ।। 412 Satrughnah The Destroyer of enemics of the gode कारणत्वेन सर्वकार्याणा'व्यापनात् व्याप्तः ।। 413 Vyaptah The Pervader, of all the effects as their causa Gloss He shows His love to all equally wlicthcr they are friendly or otherwisc वाति, गन्ध करोतीति वायु. । 'पुण्यो गन्ध पृथिव्या च' (भ गी ७ ६) इति भगवद्वचनात् ।। 414 Vayuh The Wafter of fragrancc BG, 7 9 says 'I am the agrccablc odour of the carth' । Gloss He himself approaches all places irresp. cctively अधो न क्षीयते जातु यस्मात् तस्मादधोक्षज ।' इत्युद्योगपर्वणि (६८ १०)। "चौरक्ष पृथिवी चाघ तयोर्यस्मादजायत । । 1 ध्याप्तत्वा 'पस्मातुन अघान इति माँ परमाणिम् ·no विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 223 मध्ये वैराजरूपेण' इति वा अधोक्षजः । ' अधो भूते ह्यक्षगणे प्रत्यग्रूपप्रवाहिते । जायते तस्य वैज्ञान तेनाधोक्षज उच्यते ।।' 415 Adholsajah His power does not diminish The Udyoga Parvan (MB, 5 68 10) says: 'At time do I get diminished, hence I am named Adhoksaja' Or adhah the earth, aksa heaven, ja. born, as He was born as Vairāja in the middle region between the earth and heaven Or when the group of senses take a downward course towards the inner Self, true knowledge arises Hence He is called Adhoksaja (Verse 57) ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः । उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः ॥ ५८ ॥ कालात्मना ऋतुशब्देन लक्ष्यत इति ऋतु ।। 416 Riuh Season in His aspect as Time Gloss He removes the difficulties of the people by timely seasons सु शोभन निर्वाणफल दर्शन ज्ञानमस्येति, शुभे दर्शने ईक्षणे पद्मपत्रायते अस्योत, सुखेन दृश्यते भक्तरिति वा सुदर्शनः । . 1 इद पद्य पुचित् कोशेषु न दश्यते सुखेन २ स्वेच्छया सुन्दर देह बिमति,

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417. Sudarsanah.
of good Vision.
Or, whose knowledge leads to salvation (nirvāna);
or, whose eyes resemble the petals of lotus; or, who is
casily seen by His devotees.
कालयति गणयति सर्वमिति कालः। 'कालः कलयता-
महम् ' (भ.गी. १०.३०) इति भगवद्वचनात् ।।
418. Kalah.
The Reckoner (Time),
as He counts everything. The BG (10. 30), says:
I am the time of those who count.'
Gloss: He is death personified to His cnemies
परमे प्रकृष्टे स्वे महिम्नि हृदयाकाशे स्थातुं शीलमस्येति
परमेष्ठी । 'परमेष्ठी विभ्राजते' (आप.ध. १. २३. २) इति
मन्ववर्णात् ।।
419. Paramesthi.
Centred in His glory,
as He is accustomed to reside in the supreme cther
of the heart. The Mantravarna (ADS, 1. 23. 2) says:
* The Paramesthi supremely shines.'
शरणाथिभिः परितो गृह्यते सर्वगतत्वात्, 'परितो ज्ञायते
इति वा, पत्रपुष्पादिकं भक्तैरपितं परिगृहातीति वा परिग्रहः ।।
420. Parigrahah.
The Receiver.
क्लियति सर्व. विराजते. परमाथिभिः परिमायते.

·१
oknown
विष्णुसहस्रनामस्तोत्नं सशांकरभाष्यम् 225
He is approached on all sides by His Favotees,
., who seek refuge, being Himself omnipresent; drek
in many ways, or He receives from devotees such
ings as a leaf, flower, etc. (BG, 9. 26).
सूर्यादीनामपि भयहेतुत्वात् उग्रः । 'भीषास्माद् वातः
पवते । भीषोदेति सूर्यः' (ते. उ. २.८) इति श्रुतेः ।।
421. Ugrat.
The Formidable,
as He is the source of fear even to the sun, etc.
The fruti (TU, 2. 8) says: 'In obedience to Him the
wind blows and the sun rises.'
संवसन्ति भूतान्यस्मिन्निति संवत्सरः ।।
422. Samvatsaraḥ.
The Abode,
of all beings.
जगद्रूपेण वर्धमानत्वात् सर्वकर्माणि क्षिप्रं करोतीति वा
दक्षः ।।
423. Daksah.
The Efficient,
as He manifests Himself as the universe, or as He
performs all actions dexterously.
संसारसागरे क्षुत्पिपासादिभिः पडूमिभिस्तरङ्गिते' अवि-
द्याद्यैर्महाक्लेशः मदादिभिरुपक्लेशश्च वशीकृताना विश्रान्ति
काडक्षतां विश्रामं मोक्षं करोतीति विश्रामः ।।
1 तरङ्ग
काइक्षमाणाना.
15

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424. Virāmah.
Tranquillity.
He brings quietude to the mind of those who have
been caught in the toils of great miseries arising from
avidyā, etc. and minor miseries as pride, etc, and have
fallen in the ocean of samsāra, with waves of the six
infirmities, such as hunger and thirst,
विश्वस्माद् दक्षिणः शक्तः विश्वेषु कर्मसु दाक्षिण्याद्वा
विश्वदक्षिणः ॥
425. Visvadaksinah.
The most Skilful,
excelling all others, or in all His actions. (Verse 58)
Gloss: He is the Protector of all.
विस्तारः स्यावरस्थाणुः प्रमाणं वीजमव्ययम् ।
अर्थोऽनर्थो महाकोशो महामोगो महाधनः ॥ ५६ ।।
*विस्तीर्यन्ते समस्तानि जगन्त्यस्मिन्निति विस्तारः ।।
426. Vistarat.
The Expanse,
as Hc expands in Himself all thc univcrsc.
Gloss: He mutiplics the good results of His
devotees (bhakta-s).
* स्तुम् 'प्रान्छादने' इत्यस्मान् प्रमृष्टा रमणि सिम्ला ,
मंदलात् वागि विस्तीर्दन पनि च भवनि तरतिरा।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 227 'स्थितिशील स्थावर । स्थितिशीलानि पृथिव्यादीनि तिष्ठन्त्यस्मिन्निति स्थाणु । स्थावरश्चासौ स्थाणुश्च स्थावर- स्थाणु । 427 Sthāvarasthanuh The Fırm and Motionless The firm and apparently motionless objects such as the earth, etc rest in Him सविदात्मना प्रमाणम् ।। 428 Pramānam (959) The Proof, as He is the principle of consciousness Gloss: He is the authority for all dharma-s or otherwise अन्यथाभावव्यतिरेकेण कारणमिति बीजमव्ययम् । सविशेषणमेक नाम । 429 Byamavyayam Undecayıng Seed, as He is the immutable cause Gloss: He is dharma itself The Rāmāyana (3 37 13) says * Rāma (the seventh incarnation) is the embodıment of dharma' सुखरूपत्वात् सर्वैरर्थ्यत इति अर्थः । स्थितिशीलत्वात् स्थावर प्रत्यक्षादिप्रमाण वा इद वाक्य एक्स्या मातृवाया नास्ति । 3 ·228 THE ADYAR LIBRARY DULLETIN 430 Arthah Desired by all, being Bliss Gloss: He is reached by all who are freed from sense-attractions न विद्यते प्रयोजनम् आप्तकामत्वादस्येति अनर्थः ।। 431 Anarthah Having no ends, as all His desires are fulfilled Gloss. He is not sought by the conceited pseudo- Yogin-s महान्त कोशा 'अन्नमयादय • आच्छादका अस्येति महाकोशः ।। 432 Mahahošah Possessed of great sheaths, as the sheath of food (annamaya) and the rest described in TU, 3 2ff Gloss His treasures are immeasurable as He possesses Sankha, Padma and other divine treasures महान् भोग सुखरूपोऽस्येति महाभोगः ।। 433 Mahābhogah Enjoying great Bliss 1अनमयादय अस्येति 'सुखस्वरू', सुखरूप ·.. विष्णुसहस्रनामस्तोत्न सशापरभाप्यम् 229 Gloss: The happiness of His devotees is very great महत् भोगसाधनलक्षण धनमस्येति महाधनः ॥ ५६ ॥ 434 Mfahadhanah of great wealth He is thic mcans of attaining great happiness Gloss: From Him devotccs sccurc great wealth. (Verse 59) अनिविण्णः स्थविष्ठो 'ऽभूधर्मयूपो महामखः । नक्षत्रनेमिनक्षत्री क्षमः क्षामः समोहनः ॥६० ॥ अवाप्तसर्वकामत्वात् निर्वेदोऽस्य न विद्यत इति अनिविण्णः। 435 Aniruinnah (892) Not depressed, as all His desires are fulfilled Gloss In fulfilling the desires of His devotees, He nicver tires वैराजरूपेण स्थित स्थविष्ठः । अग्निर्मूर्धा चक्षुषी चन्द्रसूर्यो' (मु उ २ ४) इति श्रुते ॥ 436 Sthavisthah The most Massive, as the universe (Vairāja) The fruti (MU, 2 1 4) says: “The fire forms His head, the sun and moon are His eyes 1 अन्न भाप्यानुरोधेन 'भू इत्यपि पाठो द्रष्टव्य । 2 आप्तकामत्वात

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Gloss: He is in the form of Simſumāra, a great
collection of stars.
अजन्मा अभूः । अथवा 'भू सत्तायाम् ' इत्यस्मात् संपदा-
दित्वात् 'क्विप् । मही वा ।
437. Abhūḥ (Bhūļ=Existent).
Unborn.
Or the name may be bhūḥ Existence, or the earth,
if the prefix a is eliminated.
यूपे पशुवत् तत्समाराधनात्मका धर्मास्तत्र वध्यन्त इति
धर्मयूपः॥
438. Dharmayipah.
The binding Post for dharma-s.
As the sacrificial animals are bound to the
sacrificial post (viipa), He is the resting place of all
the dharma-s which are the means of worshipping
Him.
यस्मिन्नर्पिता मखा: यज्ञा "निर्वाणलक्षणफलं प्रयच्छन्तो
महान्तो जायन्ते स महामखः ।
439. Mahamakhah.
The great Sacrificer.
Because the sacrifices dedicated to Him confer
nirvāna or saivation.
Gloss; He is to be worshipped by sacrifice (yajña)
as it is intended for Him ultimately.
1'द्भवते. क्विप्.
निर्वाण प्र. 3 यच्छन्तो.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 231 नक्षत्रतारकै: साधं चन्द्रसूर्यादयो ग्रहाः । वायुपाशमयर्वन्धैर्निवद्धा ध्रुवसज्ञके' ।। इति । स ज्योतिपा चक्र भ्रामयंस्तारामयस्य शिंशुमारस्य पुच्छ- देशे व्यवस्थितो ध्रुव । तस्य शिशुमारस्य हृदये ज्योतिश्चक्रस्य 'नेमिवत् प्रवर्तक. स्थितो विष्णुरिति नक्षत्रनेमिः । शिशुमारवर्णने 'विष्णुहृदयम् ' (ते आ. २ १६) इति स्वाध्यायब्राह्मणे श्रूयते ।। 440. Naksalranemiḥ Nave of the stars. According to the stanzas, The planets, sun, moon, etc. and the stars moving and fixed, are bound to Dhruva by the bonds of Vāyu,' Dhruva regulates the motions of the systems and resides at the tail of the starry Simsumāra-wheel. At the heart of the wheel of the luminaries is Visnu like a nave, regulating the whole The Svadhyāyabrāhmana (TA, 2 19) in describing the Simśumāra group of stars says: 'Visnu is the heart.' चन्द्ररूपेण नक्षत्री । ' नक्षत्राणामह शशी' (भ गी. १० २१) इति भगवद्वचनात् । . 1 अस्मिन् विपये विष्णुपुराणे- 'सूर्याचन्द्रमसौ तारा नक्षत्राणि ग्रह सह । वातानीकमयर्वन्धधुवे वद्धानि तानि वै ।' (वि पु २ ६ ३) इति श्लोको दृश्यते. 'पुच्छकदेशे अवस्थितो 4 नेमिवत् प्रवर्तमानस्य हृदय विष्णुरिति कथितो नक्षननेमि

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441 Naksatrı
The Lord of stars (Moon)
The BG (10 21) says 'Among the stars I am the
moon
'क्षमया
.
Gloss He is the leader of the sun, moon, etc who
arc the leaders of the universe
'सर्वकार्येषु समर्थ क्षम. । क्षमत इति वा ।
पृथिवीसम ' (वाल १ १८) इति वाल्मीकिवचनात् ।
442 K samah
The Competent,
as He is adequate in all His actions Or He is full
of patience Vālmıhı (Ramājana, Bāla, 1 18) says
Sri Rāma is like the earth in patience
*सर्वविकारेपु क्षपितेषु स्वात्मना अवस्थित इति क्षाम. ।
(क्षायो म ' (पा सू ८ २ ५३) इति निष्ठातकारस्य मकारा-
देश ।)
443 Asämah (854)
The Remainder
When everything else has disappeared in Pralaya,
He alone remains as the Self
सृष्ट्याद्यर्थ सम्यगीहत इति समीहन ।। ६० ।।
1 समस्तका
3
सवभूतपु स्वात्मना
केषुचित कोशेष इद धनुरक्ति वाक्य न दृश्यत ।

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 233 444 Samuhanath Well-desting, in such actions as crcation, ctc (Verse 60) Gloss. He wishes all beings well यज्ञ इज्यो महेज्यश्च कतुः सन्न सता गतिः । सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम् ॥ ६१ ॥ सर्वयज्ञस्वस्पत्वात् यज्ञः । सर्वेषा देवाना तुष्टिकारको यज्ञाकारेण प्रवर्तत इति वा । 'यज्ञो वै विष्णु ' (तै स २ ५ ५) इति श्रुते ॥ 445 Tajfiah (971) Sacrificc All sacrifices being His form, or because He exists as sacrifice in order to please all the gods The śrutr (TS, 2 5 5) says Sacrifice indeed is Visnu' Gloss All the Vedic sacrifices are His powers यष्टव्योऽप्ययमेवेति इज्य । 'ये यजन्ति मख पुण्यदेवतादीन् पितॄनपि । आत्मानमात्मना नित्य विष्णुमेव यजन्ति ते ।। इति हरिवशे ॥ 446 luah The Object of sacrifice The Harvamsa says “They who worship through holy sacrifices, the deva s and the manes (patr-s), they worship indeed Visnu, the Self, through the self .

·234 TUE ADYAR LIBRARY BULLETIN सर्वासु देवतासु यष्टव्यासु प्रकर्पण यष्टव्यो मोक्षफलदातृ- त्वादिति महेज्यः ॥ 447 Mahepah The great Object of sacrifice Bcing the highest of the deitics, as He confers cmancipation, He is to be worshipped through sacrifice with the utmost care and devotion यूपसहितो' यज्ञ ऋतुः ॥ 448 kraluh The sacrificial Ceremony, which is performed with the yupa or the sacrificial post Gloss Kratu means Ahina, Elaha and other sacrifices आसत्युपैतिचोदनालक्षण सत्रम् । सतस्त्रायत इति वा । 449 Satram The expanded Sacrifice The Satra is that sacrifice in which the order for the assembling and approaching of learned men is given, or He who protects (tras) the good (sat) सता मुमुक्षूणा नान्या गतिरिति सता गतिः ।। 450 Satamgatih The Refuge of the good There is no other refuge for those that seck liberation except Him 1 °समीहित

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235
सर्वेपा प्राणिना कृताकृत सर्व पश्यति स्वाभाविकेन
बोधेनेति सर्वदर्शी ॥
451 Sarradarsi
All-sccing
Hc perccives directly through His natural wisdom
the actions, good and bad, of all
स्वभावेन विमुक्त आत्मा यस्येति, विमुक्तश्चासावात्मा
चेति वा विमुक्तात्मा । 'विमुक्तश्च विमुच्यते' (क उ ५ १)
इति श्रुते ।।
452 Vimuhtalma
Thc frcc Scir
Or Hc is ever frce as well as the Atman
The sruti (KU, 5 1) says
Freed, He is emanci
pated'
सर्वश्चासौ ज्ञश्चेति सर्वज्ञ । 'इद सर्व यदयमात्मा'
(वृ उ ४ ५ ७) इति श्रुते ॥
453 Sarvaynah (815)
He is All, He is the Knower
The sruti (BU, 4 5 7) says 'All this is the Self
Gloss He recognizes all as His manifestation
ज्ञानमुत्तममित्येतत् सविशेषणमेक नाम । ज्ञानम् उत्तम
प्रकृष्टमजन्यम् अनवच्छिन्न सर्वस्य साधकतममिति ज्ञानमुत्तम
1पश्यति

·236 THE ADYAR LIBRARY BULLETIN ब्रह्म । 'सत्यं ज्ञानमनन्तं ब्रह्म' (तै. उ. २. १) इति श्रुतेः ॥६१ ॥ 454. Thianamutlanam. (732) Supreme knowledge. Divine knowledge is uncreated and unlimited, and accomplishes everything. The fruti (TU, 2. 1) says: 'Brahman is existence, knowledge and infinitude.' (Verse 61) सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत् । मनोहरो जितक्रोधो वीरवाहुविदारणः ।। ६२ ।। सु शोभनं व्रतमस्येति सुव्रतः । 'सकृदेव प्रपन्नाय तवास्मीति च याचते । अभयं सर्वथा तस्मै ददाम्येतद् व्रतं मम ।।' इति श्रीरामायणे (युद्ध. १८.३३) रामवचनम् ।। 455. Suvratah. (818) Of wonderful Vow. In His incarnation as Sri Rāma Hc says (in the "Rāmāyana 6. 18. 33): 'He who takes refuge in Me and avows saying: "Thinc aml" to Him I grant protection from all beings; this is My vow.' सु शोभनं मुखमस्येति सुमुखः । प्रसन्नवदनं चारु पद्मपत्रायतेक्षणम्' (वि. पु. ६. ७. ७६) इति श्रीविष्णुपुराणे । वनवाससुमुखत्वाद्वा दाशरथी रामः सुमुखः । once, विनवासे.

·- विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 237 'स पितुर्वचन श्रीमानभिपेकात्पर प्रियम् । मनसा पूर्वमासाद्य वाचा प्रतिगृहीतवान् ।' (सुन्दर ३३ २४) 'इमानि तु महारण्ये विहृत्य नव पञ्च च । वर्षाणि परमप्रीत स्थास्यामि वचने तव ।। (अयोध्या २४ १७) न वन गन्तुकामस्य त्यजतश्च वसुधराम् । सर्वलोकातिगस्येव 'मनो रामस्य विव्यथे।।' (अयोध्या १६ ३३) इति रामायणे । सर्वविद्योपदेशेन वा सुमुखः। 'यो ब्रह्माण विदधाति पूर्वम्' (श्वे उ ६ १८) इत्यादि श्रुते ।। 456 Sumukhah Of beautiful face The Visnupurana (6 7 79) says 'His face is pleasing, handsome, possessed of large cyes resembling the lotuspetal' Or this may apply to śrı Rāma, the son of Daſaratha, because He maintained His cquanimity when asked to lead the forest life Thus the Rāmayana (5 33 24, 2 24 17) says "Auspicious Rāma at once received the order of His father with a cheerful mind and spoke Spending cheerfully fourteen years from this day in great forests, I shall adhere to your words There was no manifestation of disturbance of mind in Him although He was about to go as an exile to the forest, leaving the kingdom, like unto one emancipated 1 लक्ष्यते चित्तविक्रिया ·238 THE ADYAR LIBRARY BULLETIN while yet alive (ibid., 2. 19. 33). Or because He was well pleased having imparted all the vidya-s (to Brahmā). The stuli (SU, 3. 18) says: 'He who created Brahma at the beginning and imparted the Veda-s to him ...' शब्दादिस्थूलकारणरहितत्वात् शब्दादयो ह्याकाशा- दीनामुत्तरोत्तरस्थूलकारणानि, तदभावात् सूक्ष्मः । 'सर्वगतं सुसूक्ष्मम्' (मु. उ. १. १. ६) इति श्रुतेः ।। 457. Sūksmaļ. The Subtle, as He is free from physical causes such as sound, etc. Sound, etc. are the cause of gross Akāśa and the rest. The fruti (MU, 1. 1. 6) says: 'He is omnipresent, and very subtle.' सु शोभनो घोषो वेदात्मकोऽस्येति, मेघगम्भीरघोषत्वाद्वा सुघोषः॥ 458. Suglhosai. Of auspicious Sound. The sound was in the form of Veda-s; or with voice deep as that of the cloud. सदृत्तानां सुखं ददाति, असद्वृत्तानां सुखं द्यति खण्डयतीति वा सुखदः । 459. Sukhadah. (889) The Confcrrer of happiness,

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on righteous ones; or depriver (do to destroy) of
the wicked of their happiness.
प्रत्युपकारनिरपेक्षतयोपकारित्वात् सुहृत् ।।
460
Suhrt
Friend,
as He confers benefits without desiring anvthing in
return
Gloss His heart is friendly even to the sinner
निरतिशयानन्दरूपत्वाद् मनो हरतीति मनोहरः । 'यो
वै भूमा तत्सुख, नाल्पे सुखमस्ति' (छा उ ७ २३) इति
श्रुते.॥
461. Manoharah.
He captuvates the mind,
being unlimited Bliss
The śrutt (CU, 7 23) says. That which is the
supreme Being, that is happiness, in the petty there is
no happiness
जित. कोधो येन स जितक्रोध । 'वेदमर्यादा स्थापयन्
सुरारीन् हन्ति न तु कोपवशादिति ।
462 Frtakrodhah
The Conqueror of anger
He destroys the foes of the deca-s, not out of anger,
but in order to protect righteousness
1वेदमर्यादास्थापनाथं सुरारीन्, देदमार्ग स्थापयन सुरारीन्

·240 THD ADYAR LIBRARY BULLETIN 1 (त्रिदशशत्रून निघ्नन् वेदमर्यादां स्थापयन् ) विक्रमशाली बाहुरस्येति वोरबाहुः ॥ 463. Virabahut With valiant arms. Hc slew the focs and cstablished the moral law of the scriptures. Gloss: His arms were very dexterous in churning the ocean. अधार्मिकान् विदारयतीति विदारणः ॥ ६२ ।। 464. Vidaranah. The Destroyer, of unrighteous persons. स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत् । वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः ॥ ६३ ॥ प्राणिन "स्वापयन् आत्मसंबोधविधुरान् मायया कुर्वन् स्वापनः ।। 465. Svapanah. Stupefying. He renders, through māyā, thoughtless people oblivious of their nature Gloss: Svāpanah: causing confusion to those who lose their virtues. स्वतन्त्रः स्ववशः जगदुत्पत्तिस्थितिलयहेतुत्वात् ।। अय धनुरक्तिो भाग. एकस्मिन् कोशे न दृश्यते । स्वीयान्.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 241 466 Svavasah The Independent, being the cause of creation, preservation and withdrawal of the universe आकाशवत् सर्वगतत्वात् व्यापी। 'आकाशवत् सर्वगतश्च नित्य ' इति श्रुते । कारणत्वेन सर्वकार्याणा व्यापनाद्वा व्यापी । 467 Vapn All-pervadıng, as the ether The śrut says. "He is omnipresent like the ether, and eternal', or, pervadıng, as cause, all effects Gloss He nourishes all well by His energy. जगदुत्पत्त्यादिभिराविर्भूतनिमित्तशक्तिभि (विभूतिभि)- रनेकधा तिष्ठन् नैकात्मा ।। 468 Narkatma Multuform. During creation and the rest, He manifests Himself through His instrumental energies in various forms (in all things) Gloss His forms are many like Fish, Tortoisc, etc जगदुत्पत्तिसपत्तिविपत्तिप्रभृतिकर्माणि करोतीति नैक- कर्मकृत् ॥ 469 Narkakarmakrt Performing many actions, 16

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as He is the Lord of crcation, prescrvation and
withdrawal, ctc, of the universe
वसत्यनाखिलमिति वत्सरः ।।
470 Vatsarah
The Abode of all
Gloss He dwells inside all in order to establish
dharnia, ctc
भक्तस्नेहित्वात् वत्सल. । 'वत्सासाभ्या कामबले' (पा सू
५ २ १८) इति लच्प्रत्यय ।।
471 Vatsalah
The Affectionate,
towards His devotees
वत्साना पालनात् वत्सी । जगत्पितुस्तस्य वत्सभूता प्रजा
इति वा वत्सी।
472
Vatsı
The Protector of the people
All beings are His children in His aspect as the
Tather of the universe
Or He was the protector of the
people as of calves (in His incarnation as Gopala
or Kisna)
रत्नानि गर्भभूतानि अस्येति समुद्र रत्नगर्भ ॥
473 Ratnagarbhah
The Main
.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
243
This means the ocean, being the repository of
all gems
.
।
धनानामीश्वर धनेश्वर ॥ ६३ ।।
474 Dhanešvarah
The Lord of wealth
Gloss He distributed wealth to sincere devotees
lıke Kucela apd others
(Verse 63)
धर्मगुब्धर्मकृद् धर्मी सदसत् क्षरमक्षरम् ।
अविज्ञाता सहस्राशुविधाता कृतलक्षणः ॥ ६४ ।।
धर्मान् गोपायतीति धर्मगुप् । 'धर्मसस्थापनार्थाय सभवामि
युगे युगे' (भ गी ४ ८) इति भगवद्वचनात् ।।
475 Dharmagup
The Protector of dharma
BG, 4 8 says
'I am born in every agt for the
firm establishment of dharma"
धर्माधर्मविहीनोऽपि धर्ममर्यादास्थापनार्थं धर्ममेव करो-
'तीति धर्मकृत् ।।
476 Dhammakrt
The Doer of dharma.
Though He transcends righteousness and the
reverse, yet, to protect nghteou ness, He acts only
righteously
धर्मान् धारयतीति धर्मों ।।
1धर्माचारतया धर्मी, धर्माधारतया धर्मी

·244 THE ADYAR LIBRARY BULLETIN 477. Dharmi. Thc Supporter of dharma. Gloss: He possesses the distinctive nature of protecting those who take refuge in Him by extraordinary methods, as in His incarnation as Man-Lion. अवितथं परं ब्रह्म सत् । 'सदेव सोम्येदम्' (छा. उ. ६. २) इति श्रुतेः । 478. Sat. Being. The Reality, the supreme Brahman. The srutr (CU, 6. 2) says: ' This indeed, O child, was Sat.' अपरं ब्रह्म असत् । 'वाचारम्भणं विकारो नामधेयम्' (छा. उ. ६. ४) इति श्रुतेः । 479. Asat. The Conditioned. Brahman in His conditioned aspect is called Asaf. The śruti (CU, 6 4) says: “It is nothing but a word; it is an effect and a name only.' क्षरम्, सर्वाणि भूतानि ।। 480. Ksaram He is present in the perishable, as He is all beings (which perish in due course) Gloss: All proceed from Him. कूटस्थः अक्षरम् ।

·विष्णुसहस्रनामस्तोत्र समाकरभाष्यम् 245 'द्वाविमो पुरपी लोके क्षरश्चाक्षर एव च । क्षरः मर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥' (भ. गो. १५. १६) 181. .lksaram The Imperishablt. BG, 15. 16 says: 'Purusa is twofold in the world, the perishable and thc imperishablc, the perishable is made up of all crcatures and külastha is called the Impcrishable.' आत्मनि कर्तृत्व कल्पितमिति तद्वासनावगुण्ठितो जीवो विज्ञाता, तद्विलक्षणो विष्णुः अविज्ञाता ।। 182 Adirala. The Non-knoner (of objects). The knower is the jiva, limited by the false conception that authorship and the rest pertain to Ātman, bcing ffcc from it, Visnu is called Avijñātā Gloss: He dous not count the faults of His devotees आदित्यगता अंशवोऽस्यत्ययमेव मुख्य सहस्रांशुः । 'येन सूर्यस्तपति तेजसेद्ध (तै बा ३ १२ ६)इति श्रुते । 'यदादित्यगतं तेज (भ गी १५ १२) इति स्मृतेश्च ।। 483. Sahasrāmsuh The Thousand-rayed The rays which are in the sun and other luminaries arr His; hence He is the real Sun । The inth (TB, ·246 THE ADYAR LIBRARY BULLETIN 3_12_9) says 'Lighted by His effulgence thc sun shines' The smrte also (BG, 15_12) says 'The light which is in the sun विशेपेण' शेषदिग्गजभूधरान् “सर्वभूताना धातृन् दधातीति विधाता। 484 Vidhāla The All-supporter, a. He is the support of Adisesa, (the eight) cardinal clephants, and (the chief) mountains, which in turn bear all other beings नित्यनिष्पन्नचैतन्यरूपत्वात् कृतलक्षण.। कृतानि लक्ष- णानि शास्त्राण्यनेनेति वा । वेदा शास्त्राणि विज्ञानमेतत्सर्व जनार्दनात् ' (वि स १३६) इत्यौव वक्ष्यति । सजातीय- विजातीयव्यवच्छेदक लक्षण सर्वभावाना कृतमनेनेति वा, आत्मन श्रीवत्सलक्षण वक्षसि तेन कृतमिति वा कृतलक्षण ।। ६४ ।। 485 krtalahsanah The eternal Consciousness He is the author (Art) of the sastro-s (laksana) The author (Vyāsa) says (MB, 13 135 139) 'Thc Veda s, thc sastra-s, the knowledge—?lthesc atu derived from Janārdana' Oi Hc who made in all beings the distinction of separation in thou spccies as well as in others, or He who has the mark called Srivacsa on His breast (Verse 64) 2 1शेपदिग्गजादीन समस्तभूताना ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 247 गभस्तिमिः सत्त्वस्थः सिंहो भूतमहेश्वरः। आदिदेवो महादेवो देवेशो देवमृद्गुरुः ॥ ६५ ॥ 'गभस्तिचरस्य मध्ये सूर्यात्मना स्थित इति गस्तिनेमिः।। 486 Galhaslinemih. The Centre of the planetary systems Ho romuns as thic sun in the centre of the circle of luminarics Gloss His cakra (discus) is very radiant सत्त्व गुण प्रकाशक प्राधान्येनाधितिष्ठतीति, सर्वप्राणिषु तिष्ठतीति वा सत्त्वस्थः ।। 487 Sativasthah Abiding in the Sallva As Hc chiefly presides over the quality of goodness (sattva) which is radiant, or He who resides (stha) in all beings (salita-5) विक्रमशालित्वात् सिंहवत् सिंह । नृशब्दलोपेन · सत्य- भामा भामा' इतिवद्वा नृसिंह सिंह ।। . 488 Simhah The Lion, from His valour, or it may be Nrsimha (denoting the Man-lion incamation, by dropping Nr from it), like the word Satyabhāmă contracted into Bhīmā चित्रमध्य स्थितो गभस्तिनेमि ·248 THE ADYAR LIBRARY BULLETIN भूताना 'महानीश्वर , भूतेन सत्येन स एव परमात्मा महानीश्वर इति वा भूतमहेश्वरः । 489 Bhūtamahestarah The great Lord of beings Or, in truth (satya), He is the great Lord सर्वभूतान्यादीयन्तेऽनेनेति-आदि । आदिश्चासौ देवश्चेति आदिदेवः ॥ 490 Adidevah The first Deity He is the first' through whom all beings come to exist महाश्चासौ देवश्चैतन्यरूपेण विद्यत इति महादेव । 'सर्वान् भावान् परित्यज्य 'आत्मज्ञानयोगैश्वर्ये महति महीयते, तस्मादुच्यते भगवान् महादेव '(अ शि उ ६०) इति श्रुते ।। 491 Mahadevah The great Deity The śruti (As U 60) says, because, to the exclusion of all other concepts, He cognizes Himself in the great wealth of the yoga of Self-knowledge, He is the grcat Deity प्राधान्येन देवानामीशो देवेश । 1 महानीश्वर इति महेश्वर परमो महा "विद्यते' इत्यत्र 'दीव्यति' इति पाठ स्यादिति भाति । ज्ञानेन योगैश्वर्यण मह 5 अन श्रुतौ महेश्वर इति पाठोऽपि दृश्यते । 'आत्म- ·भृद्गुरुः । देवाना विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 249 492 Deveśah. The Lord of the deva-s, preeminently. देवान् विभौति देवभृत् शक्र , तस्यापि-शासितेति देव- भरणात्, सर्वविद्याना च गरणाद्वा देवभृद्गुरुः ।। ६५ ।।। 493 Devabhrdguruh." The Ruler of the lord of the deva-s. The lord of the deva-s is Indra. Or He who is the nourisher of the deva-s and the knower of all lores. (Verse 65) उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः । शरीरभूतभृद् भोक्ता जन्मसंसारवन्धनादुत्तरतीति' उत्तरः । विश्वस्मादुत्कृष्ट इति वा । 5 494. Uttarah The Saviour, (from the ocean of samsāra). Or the most Excellent. The śruti (Rgveda, 10 86 1) says: 'He is the most Excellent of all ' Gloss: Hc uplifts His devotees from the ills of worldly life. . * This makes two names, according to one tradition. जन्मससारादुत्तरति ससारसागरादृत्तारयतीति 'वा 'विश्वस्मादिन्द्र (ऋ स १० ८६ १) इति श्रुते २

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गवा पालनात् गोपवेषधर --गोपतिः । गौ मही, तस्या
पतित्वाद्वा॥
495 Gopatih (592)
The Cowherd,
in His incarnation as Krsna
Or He who is the Lord of the earth (Go=carth)
समस्तभूतानि पालयन् रक्षको जगत इति गोप्ता ।।
496 Gopta (593)
The Protector,
of all beings and of all the worlds
Gloss He is the protector of all lores (ordyā-s)
न कर्मणा न ज्ञानकर्मभ्या वा गम्यते । किंतु ज्ञानेनैव गम्यत
इति ज्ञानगम्य. ।।
497 Fñanagamyah
To be attained by true knortledge" (jñāna)
He is attained neither by actions (karman-s), nor by
the combination of karman and piana but by jñāna only.
कालेनापरिच्छिन्नत्वात् 'पुरापि भवतीति पुरातन ।
498 Purātanah.
The Ancient,
as He transcends Time
"शरीरारम्भकभूताना भरणात् प्राणरूपधर शरीरभूतभृत्।
पुरा
भवति
शरीरभूतभूताना

·.. * विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 251 499 Sanrabhūtabhrt The Nourisher of the elements of the body, being Himself prāna (the vital breath) पालकत्वात् भोक्ता। परमानन्दसदोहसभोगाद्वा भोक्ता। इति नाम्ना पञ्चमशतकं विवृतम् ।। इति पञ्चमशतकभाष्यम् 500 Bhokta The Protector or Enjoyer, as He protects, or as He enjoys supreme Bliss Thus ends the Fifth Hundred अथ षष्ठशतकभाष्यम् कपीन्द्रो भूरिदक्षिणः ॥ ६६ ॥ कपिश्चासाविन्द्रश्चेति । कपि वराह , वाराहवपुरास्थित *कपीन्द्रः । कपीना वानराणामिन्द्र कपीन्द्रः राघवो वा ।। । THE SIXTH HUNDRED C 501 Kapindrah The great Boar kapı may mean thc boar incarnation, or a monkey Hc was the Lord of monkeys in His incarnation as Rāma पालको भोक्ता कपिर्वराह इन्द्र ३ कपीन्द्रो वराहमूर्ति

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भूरयः बह्वयो यज्ञदक्षिणाः धर्ममर्यादां दर्शयतो यज्ञं
कुर्वतोऽस्य विद्यन्त इति भूरिदक्षिणः ।। ६६ ।।
502. Bhiridaksinah.
He who bestows large gifts
He inspires sacrificers to bestow large sums of
money as focs on those who perform sacrifices,
upholding the moral law.
(Verse 66)
सोमपोऽमृतपः सोमः पुरुजित् पुरुसत्तमः ।
विनयो जयः सत्यसंधो दाशार्हः सात्वतां पतिः ।। ६७ ।।
सोमं पिवति सर्वयज्ञेषु यष्टव्यदेवतारूपेणेति सोमपः ।
धर्ममर्यादा दर्शयन् यजमानरूपेण वा सोमपः ।।
503. Somapah.
The Quaffer of soma,
as He drinks the soma juice in all sacrifices, as
the deity sacrificed to, or as the sacrificer who conforms
to the moral law (dharma)
'स्वात्मामृतरसं पिबन् अमृतपः । असुह्रियमाणममृत'
रक्षित्वा देवान् पाययित्वा स्वयमप्यपिवदिति वा ।।
504. Amrtapah.
The Quaffer of ambrosia,
1 यष्टव्यत्वाद्देवता; द्रव्यदेवता.
३ स्वात्मनामृत 'मथितममृतमसुर
*हियमाण रक्षित्पा.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
253
of His Self, or as He recovered the ambrosia from
the demons (Asura s) and drank it along with the
gods
सोमरूपेणौषधी पोपयन् सोम । उमया सहित शिवो
505
Somah
The Moon
He nourishes the plants, assuming the form of
the moon, or Soma means Siva who is [ever) with
Umā or Parvatı (as Visnu is identified with Sıva)
पुरुन् वहून् जयतीति पुरुजित् ।
506 Purunt
The Conqueror of many
विश्वरूपत्वात् पुरु, उत्कृष्टत्वात् सत्तम । पुरुश्चासौ
सत्तमश्चेति पुरुसत्तम ॥
507 Purusallamah
The Omnipresent and Best
विनय दण्ड करोति दुष्टानामिति विनय ।
508 Vinayah
The Chastiser,
as He punishes thc eul doers
समस्तानि भूतानि जयतीति जय ।

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509. Jayah.
The Victorious,
over all beings.
सत्या संधा संकल्पः अस्यति सत्यसंधः । सत्यसंकल्पः
(छा. उ. ८. १) इति श्रुतेः ।।
510. Salyasamdhah.
of right Resolutions.
Thc śruti (CU, 8. 1) says: 'Truth is His resolvc.'
Gloss: 'Thc hcavcns might fall, the carth might
crumble down, thc mountain Himavin miglit be
crushed, the occans might become dry, but My word
never becomes vain.'
दाशः दानं तमहंतीति दाशाहः । दाशार्हस्य कुलोद्भवाद्वा ।
511. Disarhah.
The Descrver or gifts,
from the devoices. Or He was born as Kiya in
thic Dāfiria tribe of cow licrds.
सात्वतं नाम तन्त्रम् । 'तत्करोति नदानप्टे' (ग. मू.
२०४) इति णिचि कृते विवप्रत्यये णिलोपे च कृतं पदं मारवत्,
तेषां पतिः, योगक्षेमकर इति सात्वतां पतिः ।। ६ ।।
512. Satralāmpahli.
Thır Lord of the Sittvaros,
The conferrer of gopil and proticler of ther that
follow the Tantra named Silsafa (ir. the scripturri
sättric in thcir naturc).
-

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 255 जीवो विनयितासाक्षी मुकुन्दोमितविक्रमः । अम्भोनिधिरनन्तात्मा महोदधिशयोऽन्तक. ॥ ६८ ॥ प्राणान् क्षेत्ररूपेण धारयन् जीव उच्यते । 513 Jivah The living Being As He supports the Prana-s or senses, etc in the form of a setrajña (the individual self) Gloss He enlivens the devotees विनयित्व विनयिता, ता च साक्षात्पश्यति प्रजानामिति विनयितासाक्षी । अथवा नयतर्गतिवाचिनो रूप विनयिता । असाक्षी असाक्षाद्रष्टा आत्मातिरिक्त वस्तु न पश्यतीत्यर्थ । विनयितासाक्षीत्येक नाम ।। 514 Vinayatāsa.sz The Witness of modesty, of the people, or as He, the omnipresent, perceives nothing outside Himself मुक्ति ददातीति मुकुन्दः । पृपोदरादित्वात् साधुत्वम् । 'अक्षरसाम्यात्' (२ १ १) इति निरुक्तिवचनात् नैस्क्ताना मुकुन्द इति निरुक्ति ॥ 515 Mukundah The Conferrer of salvation Tht etymologists someumes derive words out to similarity of letters, as Mukunda here from Multi (salvation) साम्याग्निरु' ·256 THE ADYAR LIBRARY BULLETIN अमिता: अपरिच्छिन्ना विक्रमाः वयः पादविक्षेपा अस्य, अमितं विक्रमणं शौर्यमस्येति वा अमितविक्रमः ।। 516. Amitavikramah. (641) Of immeasurable Prowess. Or whose three steps were immeasurable (during the Trivikrama stage of Dwarf incarnation). अम्भांसि देवादयोऽस्मिन्निधीयन्त इति अम्भोनिधिः । 'तानि वा एतानि चत्वार्यम्भांसि । देवा मनुष्याः पितरोऽसुराः (तै. बा. २. ३, ८) इति श्रुतेः । सागरो वा । 'सरसामस्मि सागरः' (भ.गी. १०. २४) इति भगवद्वचनात् ।। 517. Ambhonidhih. The Abode of gods and others. The śruti (TB, 2. 3. 8) says; ‘These are the fourfold ambhas, namely, the gods, men, manes and Asura-s'. Or He is the ocean. BG, 10. 24 says: 'Of lakes I am the ocean.' देशतः कालतो वस्तुतश्चापरिच्छिन्नत्वात् अनन्तात्मा ।। 518, Anantălmă. The infinite Sclf, being unlimited by space, time and substance. Gloss: He is in the form of Ananta (Adisesa, the divine serpent). संहृत्य सर्वभूतान्येकार्णवं जगत्कृत्वा अधिशेते महोयधि- मिति महोदधिशयः॥

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
257
519 Mahodadhusayah
The Recliner in the great ocean
During Pralaya having disintegrated everything, He
reduces them all into one ocean and reclines in those
primeval waters
अन्त करोति भूतानामिति अन्तकः । 'तत्करोति तदा-
चष्टे' (ग सू २०४) इति णिचि ण्वुलि अकादेश ।। ६८ ।।
520 Antakah
The End of all,
as He brings about the total withdrawal of the
world
Gloss He is Antaka in the form of Rudra and
Samharsana
(Verse 68)
अजो महार्हः स्वाभाव्यो जितामित्रःप्रमोदनः ।
आनन्दो नन्दनो नन्दः सत्यधर्मा त्रिविक्रमः ॥ ६६ ।।
आत् विष्णो अजायत इति काम अजः । 'अक्षराणा-
मकारोऽस्मि' (भ गी १० ३३), 'धर्माविरुद्धो भूतेपु कामो-
ऽस्मि' (भ गी ७ ११) इति च भगवद्वचनात् ।।
521
Ajah
Love,
as Kam? (Lovc) was born (ya) of Visnu (a)
1 इद भगवद्वचन केपुचित्पुस्तषु न दृश्यते ।

·258 THE ADYAR LIBRARY BULLETIN The Gita (10 33) says 'I am a among the syllables,' and am 'Love in beings when it conforms to dharma (7 11) मह पूजा तदर्हत्वात् महाहः ।। 522 Mahārhah Deserving worship. स्वभावेनैवाभाव्यो नित्यनिष्पन्नरूपत्वादिति स्वाभाव्य ।। 523 Svābhāvjah The Uneffected, as He is infinite in His perfection जिता अमित्रा अन्तर्वतिनो रागडेपादयो वाह्याश्च 'रावणकुम्भकर्णशिशुपालादयो येनासौ जितामित्रः ।। 524 Julámitrah The Conqueror of foes, internal, as desire, hatred, ctc and external, as Rāvana, Kumbhakama, Sisupala and others म्वात्मामृतरसास्वादान्नित्य प्रमोदते, ध्यायिना ध्यान- मात्रेण प्रमोद 'करोतीति वा प्रमोदनः ।। Pramodanah Ever joyful 1 अभ्यतरराग' याला रावणादयश्च येगमो रावणादयामागी जितामित्र 525 'कुरत इति या ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 259 Imbibing the nectar of His own Self, or because He confers bliss on those who meditate on Him, by the very act आनन्द स्वरूपम् अस्येति आनन्दः । एतस्यैवानन्दस्या- न्यानि भूतानि मात्रामुपजीवन्ति' (वृ उ ४ ३ ३२) इति श्रुते ।। 526 Inandah Bliss, 1s His own nature The stutt (BU, 4 3 32) says. Of this happiness, all other beings enjov only a small part नन्दयतीति नन्दन. ।। 527 Nandanah The Source of happiness सर्वाभिस्पपत्तिभि समृद्धो नन्दः । सुख वैपयिक नास्य विद्यत इति वा अनन्दः। 'यो वै भूमा तत्सुखम्। नाल्पे सुखमस्ति' (छा उ ७ २३) इति श्रुते ।। 528 Anandah (or, Nandah) Ireed from worldly pleasures (or rich in everything) The srutt (CU, 7 23) says 'That which is immensity is felicity, there is no felicity in thc pettu सत्या धर्मा ज्ञानादयोऽस्यति सत्यधर्मा' । सत्य ययार्थभूनाथविषय दशनमेव धर्मों यस्येति वा मत्यधर्मा। आचारश्च दया हिंसा दान स्वाध्याय एव च। अम हि परमो धर्मो यद्यागेनात्मदर्शनम् ।। इति श्रुत ·THE ADYAR LIBRARY BULLETIN - 529 Satyadharma Of true dharma-s Dharma-s Wisdom, etc Gloss. His dharma-s are true and not falsc नयो विक्रमास्त्रिपु लोकेषु क्रान्ता यस्य स त्रिविक्रमः । त्रीणि पदा विचक्रमे' (तै ब्रा २ ४ ६) इति श्रुते । त्रयो लोका क्रान्ता येनेति वा त्रिविक्रम. ।। 'त्रिरित्येव त्रयो लोका कीर्तिता मुनिसत्तम । क्रमसे तास्त्रिधा सर्वास्त्रिक्रमोऽसि जनार्दन ।' इति हरिवशे (२७६ ५०) ।। ६६ ।। 530 Trivikramah of three Steps The thrce steps covered the three worlds The Śrutz (TB, 2 4 6) says 'He triumphed (over the three worlds) with His three steps', or He has wallcd os cr thc three worlds The Hartvamsa (279 50) says 'Thc sages have named the three worlds as in, and as You covered them all in three stcps You are named Trivikrama (Verse 69) महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः । विपदस्विदशाध्यक्षो महाशृङ्गः कृतान्तकृत् ॥ ७० ॥ महर्षि. कपिलाचार्यः इति सविशेषणमेक नाम । महा- श्चासावृपिश्चेति महर्षिः । कृल्नस्य वेदस्य दर्शनात् । अन्ये तु वेदकदेशदर्शनादृपय । कपिलश्चासौ साध्यस्य शुद्धतत्वविज्ञान- स्थाचार्यश्चेति कपिलाचार्यः । " ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 261 'शुद्धात्मतत्त्वविज्ञान साख्यमित्यभिधीयते' इति व्यास- स्मृते । 'ऋपि प्रसूत कपिल महान्तम् ' (श्वे उ ५ २) इति श्रुतेश्च । 'सिद्धाना कपिलो मुनि ' (भ गी १० २६) इति 'स्मृतेश्च ।। 531 Maharsih Kapılacanyah Kapılācārya, the great sage He was the great rsı' as He visioned the cntire Veda, whereas others visioned only a part of it, and were named rsis Kapıla taught the knowledge of pure self called Sāmkhya The Vyasasmrit saya Samkhya is that which inculcates the knowledge of the pure Atman' The (SU, 5 2) says 'He who endoved His son rsı Kapıla The smrth (BG, 10, 26) also says * Of the perfected ones I am the sage Kapıla' कृत कार्य जगत्, ज्ञ आत्मा, कृत च तत् ज्ञश्चेति कृतज्ञ ॥ 532 Krtajñah The Universe and its knower Krta is the created universe, and jña is the knowcr, Te Ātman Gloss He accepts the adorations, etc of even offenders मेदिन्या भूम्या पति मेदिनीपति.॥ 533 Madinatih The Lord of the earth 1 भगवदवनात प्राणिना सुकृत दुष्कृत च जानातीति वा

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त्रीणि पदान्यस्येति त्रिपदः । 'त्रीणि पदा विचक्रम'
(ते. बा. २. ४. ६) इति श्रुतेः ।।
534. Tripadah.
The three-stepped.
The śruti (TB, 2. 4. 6) says: "He who triumphed
over the three (worlds) by His strides.'
Gloss: He is denoted by the three pada-s, 'Om,
tat, sat' (BG, 17. 23).
गुणावेशेन संजातास्तिस्रो दशाः अवस्थाः 'जाग्रदादयः
तासामध्यक्ष इति त्रिदशाध्यक्षः ॥
535. Tridasidhyaksah.
The Lord of the thrcc states,
waking, etc. which comc into being due to the
(three) qualities.
मत्स्यरूपी मति शृङ्गे प्रलयाम्भोधौ नावं बद्ध्या
चिक्रीडेति महाशृङ्गः ।।
536. Mahāimgah,
The Great-homed.
In His fish incarnation, He had the ark tied to
His great horn and sported in the Pralaya waters.
कृतस्य संसारस्यान्तं संहारं करोतीति कृतान्तकृत् ।
'कृतान्तं मृत्यु कृन्ततीति वा कृतान्तकृत् ।। ७० ।।
1तासामध्यक्ष. त्रिदशाना देवानामध्यक्ष इति वा.
विचित्रीह. वृतस्यालं.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 263 537 Krtantakri The Withdrawer of thc universo Or the destroyer of Death himself (Verse 70) महावराहो गोविन्दः सुषेणः कनकाङ्गदी। गुह्यो गभीरो गहनो गुप्तश्चक्रगदाधरः ॥ ७१ ॥ महाश्चासौ वराहश्चेति महावराह ।। 538 Mahāvarāhah The great Boar गोभि वाणीभि 'वेद्यत इति वेदान्तवाक्यैरिति वा गोविन्दः। ‘गोभिरेव यतो वेद्यो गोविन्द समुदाहृत ।' इति 'विष्णुतिलके ।। 539 Govindah Known through scriptural texts Go speech, or the Vedāntic texts and as He is known (vrd) by them, He is called Govinda The Visnutilaka says 'You are named Govinda as You are to be known through scriptural texts (go) शोभना सेना गणात्मिका यस्येति सुषेण । , 540 Susenah Having a good army, of divine hosts 1 विद्यते वरिति विष्णुदीलके विष्णुपुराणे यस्य स सुषण

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Gloss: He possesses the army of the eternal sürias
(sages).
'कनकमयान्यङ्गदानि अस्येति कनकाङ्गदी ।
541. Kanakaigadi.
Having golden armlets.
रहस्योपनिषद्वद्यत्वात् गुहाया हृदयाकाशे निहित इति वा
गुह्याः ।।
542. Guhyah.
The Mysterious,
as He is to be known through the esoteric doctrines,
or Upanisad-s; or as He is located in the guhā, the cthcr
of the heart.
ज्ञानेश्वर्यबलवीर्यादिभिर्गभीर. गभीरः ।
543. Gabhirat.
The Unfathomable,
in His wisdom, supremacy, strength, valour, etc.
Gloss: The mind knows Him not, says the stuli.
दुष्प्रवेशतया गहनः । 'अवस्थात्रयभावाभावसाक्षित्वाद्वा'
गहनः ॥
544
Gahanah.
Impenetrable,
'गुहाया निहित
1 वनयेन निर्मितम् अङ्गद यस्य विद्यते इति वा.
२ अवस्थानयरहितत्वात्
वाद् गहनो या.

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265
as He is free from, or witness to, the appearance
and disappearance of the three states of consciousness
Gloss His independence is absolute
वाडमनसयोरगोचरत्वात् गुप्तः। ' एप सर्वेषु भूतेषु
गूढोत्मा न प्रकाशते' (क उ ३ १२) इति श्रुते ॥
545 Guptah
The Concealed,
as He is beyond the grasp of mind and speech
The śruti (KU, 3 12) says Being hidden in all beings
He is not manifested'
Gloss
Agupta His glory is not concealed
मनस्तत्त्वात्मक चक्र बुद्धितत्त्वात्मिका गदा 'लोकरक्षणार्थ
धारयतीति चक्रगदाधरः ।। ७१ ।।
546 Cakragadadharah
The Bearer of calra and gada
Gloss He is named Cakradhara as He bears the
discus, symbolizing the mind-tattva, and Gadadhara as
He bears the mace, symbolizing the buddhrtattoa, to
protect the world (Verse 71)
वैधा. स्वाङ्गोऽजितः कृष्णो दृढ सकर्षणोऽच्युतः ।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः ॥ ७२ ।।
विदधाति सृजतीति विधाता वेधा । पृपोदरादित्वात्
साधुत्वम् ।
धारयन् लोकरक्षाथमुक्त चत्र'

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547
Vedhāh
The Originator.
स्वयमेव कार्यस्य करणे अङ्ग सहकरोतीति स्वाङ्गः॥
548 Svāngah.
Self-instrumental
As He is the auxiliary cause of the creation
Gloss His limbs are golden ones
केनाप्यवतारेषु न जित इति अजितः ॥
549 Antah
The Unconquered,
by any, in His incarnations.
कृष्णद्वैपायन कृष्णः॥
कृष्णद्वैपायन व्यास विद्धि नारायण प्रभुम् ।
को 'ह्यन्य पुण्डरीकाक्षाद् महाभारतकृद् भवेत् ।।
इति विष्णुपुराणवचनात् (३ ४ ५) ॥
550
hrsnah
The Dark (Vyasa)
Kisna mcans Krsnadvaipāyana Vyasa The VP,
3 4 5 says 'You should know Krsnadvaipāyana
Vyāsa as the Lord Nārāyana Himself Who can hc
1 वारणान्यङ्ग सह ३न पनाप्यवतारेप जित
विद्धि विष्णु नारायणम्
घन्यो भुपि मैदेय महा

·: 2 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 267 the author of the Mahābhārata except the lotus-eyed Visnu" स्वरूपसामर्थ्यादे' प्रच्युत्यभावात् दृढः ॥ 551. Drdhah The Firm, in His nature, capacity, etc Adrdha He is uneasy when one prostrates before Him after sinning सहारसमये युगपत् प्रजा सकर्पतीति संकर्षणः। न च्योतति स्वरूपादिति अच्युतः । 'सकर्षणोऽच्युत ' इति सविशेषणमेक नाम । अच्युत प्रथित ' (वि स ४७) इति पूर्वोक्तत्वात् ।। 552 Samkarsano 'cutah 3 The Withdrawer and the Unswerving As He draws in at pralaja all the world, He is called Samkarsana, and being unswerving in His own nature He is Acyuta स्वरश्मीना सवरणात् साय गत सूर्यो वरुणः 'इम मे वरुण श्रुधी हवम् ' (तै स २ १ ११) इति मन्त्रवर्णात् ।। 553 Varunah Thc Withholder 1 ादप्रच्युतस्वभावो दृढ इद वाक्य केचित् कोशेपु न दृश्यते * This makes 2 names according to some 2

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The setting sun is called Varuna as he withdraus
into himself his rays The sruta (TS, 2 1 11) says
'O Varuna, listen to our hymn'
वरुणस्यापत्य वसिष्ठोऽगस्त्यो वा वारुण ।।
554 Varunah
The son of Varuna,
means either the sage Vasistha or Agastya in His
partial incarnation
Gloss Avâruna His nature is never truly subject
to veiling
वृक्ष 'इवाचलित स्थिर इति वृक्ष । 'वृक्ष इव स्तब्धो
दिवि तिष्ठत्येक । (म ना उ १० ४) इति श्रुते ।।
555 Vrksah
Thc Tree,
on account of His stability The irutt (ANU,
104) says
He alone stands in the benyens lhe in
unshahen trec
Gloss He is the sheltering tree of the wise
व्याप्त्यर्थादक्षतेर्धातो पुष्करोपपदाद् अच्प्रत्यये पुष्कर
हृदयपुण्डरीके चिन्तित म्वरूपेण प्रकाशत इति वा पुष्कराक्ष ।
556 Puskaral şah
Perioder of thc lotus of the heart
Or Hc rcucris Himsciſ in the lotus of the lucirt
when mcditated upon
इवाचसापा स्पित इनि
अन्यत्रय मनि

·. - विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 269 सृष्टिस्थित्यन्तकर्माणि मनसंव करोतीति महामनाः ।। 'मनसैव जगत्सृष्टि सहार च करोति य इति विष्णुपुराणे (५ २२ १५) ।। ७२ ।। 557 Mahamanah Of great mind He performs only by mind creation, preservation and withdrawal of the world The Visnupurāna (5 22 15) says He who creates and withdraws the universe by His mind alone (Verse 72) भगवान् भगहानन्दी वनमाली हलायुधः । आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः ॥ ७३ ।। 'ऐश्वर्यस्य समग्रस्य वीर्यस्य यशस श्रिय । 'ज्ञानवैराग्ययोश्चैव पण्णा भग 'इतीङ्गना।' (वि पु ६ ५ ७४) सोऽस्यास्तीति भगवान् ।। 'उत्पत्ति प्रलय चैव भूतानामागति गतिम् । वेत्ति विद्यामविद्या च स वाच्यो भगवानिति ।। इति विष्णुपुराणे (६ ५ ७८) 558 Bhagavan The Blessed The VP (6 5 74) says 'The word (bhaga) means full dominion, dharma, fame, wealth, dispassion and salvation He who possesses the six attributes is 1अस्पोत्तराधम् -तस्यारिपक्षक्षपणे वियानुद्यमविस्तर इति वैराग्यस्याय मापस्य 5इतीरणा इति हरिवणे 3 धमस्य

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called Bhagavān. Again VP (6 5. 78) says: 'He is
named Bhagavān who knows the origin and end, the
arrival and exit, of beings, and also vrdjă and audzā
ऐश्वर्यादिक संहारसमये हन्तीति भगहा ॥
559 Bhagaha
The Remover of wealth, etc,
during Pralaya
सुखस्वरूपत्वात् आनन्दी । सर्वाभि सपद्भि समद्धत्वाहा
आनन्दी ।।
560 Ānandi (Nandt)
The Delighter,
being Himself bliss, or as He is rich in cvc y thung.
Gloss: Nandi. Hc is the foster-son of Nanda
(Gopa)
भूततन्मात्रस्पा वैजयन्त्यास्या वनमाला वहन वनमाली ॥
561. Vanamāli.
Wearing thi Vanamālā garland,
which is named Vaijayanti symbolizing the subtle
clements, bhilla-tarmātra-s.
हलम् आयुधमस्येति हलायुधः, बलभद्राकृतिः ॥
562. Haláudhal.
Armed 13th a plough,
in His form as Balarima
:
यिनमाना.
यममा

·.विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 271
Gloss. The saying is that one should repeat the
name of Balaráma when ploughing, if one desires
good crops
अदित्या कश्यपाद् वामनरूपेण जात इति आदित्य ।
563 Ādrljah.
Born of Aditi.
This refers to the Vámana-incarnation, the son of
Aditz to Kaśyapa
Gloss Aditi means Devaki, and her son Krsna
is also meant here
ज्योतिपि सवितृमण्डले स्थित , ज्योतिरादित्यः ।
ज्योतिश्चासावादित्यश्चेति वा ।।
564. Jyottradityah (619 and 877)
The Deity residing in the disc of the sun
Or He is Aditya, the brilliant luminary
Gloss ad from Visnu, ita to be obtained
from Visnu salvation is to be obtained
द्वन्द्वानि शीतोष्णादीनि सहत इति सहिष्णुः ।।
565 Sahısnuh,
The Endurer,
of the
pairs
of opposites such as heat and cold
Gloss This endurance was manifested at Badari
(Badrinath) when performing penance as Naranārāvana
गतिश्चासौ सत्तमश्चेति गतिसत्तमः ॥ ७३ ।।
1 काश्यपाज्जातो वामनस्त्रिविरमार्थमित्यादित्य
- इद वाक्य पुचित् कोशेषु नोपलभ्यते ।
le

·272 THE ADYAR LIBRARY BULLETIN 566 Gatisattamah The Refuge and the Best (Verse 73) सुधन्वा खण्डपरशुरुणो द्रविणप्रदः । दिवस्पृक सर्वदृग्व्यासो वाचस्पतिरयोनिजः ॥ ७४ ।। शोभनमिन्द्रियादिमय शाङ्ग धनुरस्यास्तीति सुधन्वा । 567 Sudhanvā With a good bow The bow named Sārnga which He wields symbolizes the senses, eyes and the rest Gloss The VP (1 22 69) says The Lord sustains the ego due to the senses (indryjahamkara) in the form of the Sārnga baw शवृणा खण्डनात् खण्ड परशुरस्य 'जामदग्न्याकृतेरिति खण्डपरशुः । अखण्ड परशुरस्येति वा ।। 568 Khandapuraſuh (or Akhandaparašuh) With a punishing asc Punishing the focs with His axc during the incarnation as Paraſurami, the son of Jamadagni, or thc name may be taken as Alhandaparasuli, viclding the invinciblc axe "सन्मार्गविरोधिना दारुणत्वात् दारणः ।। 1 जामदग्यो राम यण्डपरशु सन्मागविराधिदारणात् दारण ·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 273 569 Därunah Hard, towards the cvil-docrs द्रविण वाञ्छित भक्तेभ्य प्रददातीति द्रविणप्रदः। 570 Draomapradah. The Giver of Health, as He gives thc desired objects to His devotees Gloss He gives the wealth of śāstra-s (as Vyāsa) दिव 'स्पर्शनात् दिविस्पृक् ।। 571. Disprk The Sky-reachung Gloss. One reaches heaven by supreme Inowlcdge. सर्वदृशा सर्वज्ञानाना विस्तारकृत् व्यास. सर्वदृग्व्यासः । अथवा सर्वं च तत् दृक् चेति सर्वदृक् सर्वाकार ज्ञानम् , सर्वस्य दृष्टित्वाद्वा सर्वदृक् । ऋग्वेदादिविभागेन चतुर्धा वेदा व्यस्ता कृता , आद्यो वेद एकविंशतिधा कृत । 'द्वितीय एकोत्तरशतधा कृत । सामवेद सहस्रधा कृत । अथर्ववेदो नवधा शाखाभेदेन कृत । एवमन्यानि च पुराणानि व्यम्तान्यनेनेति व्यासो ब्रह्मा ।। 572 Sarvadrgojāsah † Omniscient Vyāsa - 2 दिवस्मृत् विज्ञान 4 यजुर्वेद 5 दीवि स्पर्शनात पडशीतिधा अस्य ब्रह्मपदस्य व्यासपदेन वाचस्पतिरित्याधुत्तरपदन च अन्वयो दशित । Divasprk This makes two names according to some cominentators 18 * ·274 THE ADYAR LIBRARY BULLETIN Sarvaděk: omniscience. Or He who is the cyc of all; Vvāsa: He who divided the Veda-s into four, Rgveda, etc. The Rgveda again was divided into twentyone branches, the rajus into one hundred and one, the Sāmaveda into a thousand and the Atharvaveda into ninc branches or sakhā-s; He also divided all the Purāna-s; hence Vyāsa means Brahmā, the Creator. वाचस्पतिरयोनिज इति सविशेपणमेकं नाम ।। वाच: विद्यायाः पतिः वाचस्पतिः । योन्यां न जायत इति अयोनिजः ।। ७४ ।। 573. Vacaspatirayonsiyah.1 The unborn Lord of Vidyā-s. 'Unborn', not born of any woman (in His nonincarnating state). (Verse 74) निसामा सामगः साम निर्वाणं भेषजं भिषक् । संन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम् ॥७॥ देवव्रतसमाख्यातः त्रिभिः सामभिः सामग: स्तुत इति विसामा । 574. Trisama. Having the thrcc Sáman-s. He is praised by the singers of three Siman-s, (thc thrcc being adhipatá i, ctc.). साम गायतीति सामगः । 1ibitd. 'परायण

·विष्णुसहस्रनामस्तोत्रं सशाकरभाष्यम् 275
575. Sāmagah.
The Singer of Sīman.
Gloss: Saman-s are the hymns of the Samareda.
'वेदानां सामवेदोऽस्मि' (भ. गी. १०. २२) इति
भगवद्वचनात् सामवेदः साम ।।
576. Sama.
The Samaveda.
BG, 10. 22 says: 'Or Veda-s I am the Samareda.'
Herc Saman refers to the Samareda.
सर्वदुःखोपशमलक्षणं परमानन्दरूपं निर्वाणम् ।।
577. Nirvānam.
Final liberation.
The supreme Bliss characterized by the absence
of all sorrow.
संसाररोगस्यौपधं भेषजम् ।।
578. Bhesajam.
The Medicine,
for the disease of worldly ills (samsāra).
संसाररोगनिर्मोक्षकारिणी परा विद्यामुपदिदेश गीतास्विति
भिषक् । भिपक्तम त्वा भिपजां शृणोमि' (ऋ. स २. ३३. ४)
इति श्रुतेः ।।
1लक्षण
'ससारिणा मोक्षकारिणी विद्यामुपदिशत्युपनिषद्-
गीतायामिति.
3

·276 THE ADYAR LIBRARY BULLETIN . 579 Bhsah The Physician As He taught in the Gita the supreme vidă that roots out the disease of samsara The sruta (RY 2 33 4) says. 'I cognize, You are the best physician of all' मोक्षार्थ चतुर्थमाश्रम कृतवानिति सन्यासकृत् ।। 589 Samnyāsakrt The Institutor of the samnyāsa stage He instituted thc fourth stage (asrama) as a step to final beatitude सन्यासिना प्राधान्येन ज्ञानसाधन शममाचष्ट इति शम. ।। 'यतीना प्रशमो धर्मो नियमो वनवासिनाम् । दानमेव गृहस्थाना शुश्रूषा ब्रह्मचारिणाम् ।।' इति स्मृते ।' तत्करोति तदाचष्टे '(ग सू २०४) इति णिचि पचाद्यचि कृत रूप शम इति । सर्वभूताना शमयितेति वा शमः ।। 581 Samah The Quiescence, as He taught the principle of calmncss' to the ascetics (samn; asin-s) as the necessary means to the attainment of wisdom The sinrli says • Thc dharma or duty of samnyāsin-s is calmness, of forest-duellers religious austerities, of noushcolders clarity, or brahmacānı-s or students service! Orlle shoqucts } bcings during Pralıya 1 सन्याम चतुपाश्रम योगिना मासा परातीनि पचाचि प्रत्यय . इति श्रुत ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 277 विषयसुखेष्वसङ्गतया शान्त । 'निष्कल निष्क्रिय शान्तम्' (श्वे उ ६ १६) इति श्रुते ॥ 582 Santah The Tranquil As He is not involved in material pleasures The srull (SU, 6 19) says "He who is without parts, without action, who is tranquil' प्रलये नितरा तत्रैव तिष्ठन्ति भूतानीति निष्ठा ।। 583 Nistha The stable Abode, of all beings during pralaza Gloss Those who have abandoned all desires reside in Him समस्ताविद्यानिवृत्ति शान्ति ! सा ब्रह्मैव ।। 584 Santih The Peace He who is beyond every form of nescience, Brahman Gloss Those who have abandoned all attach ments find peace in Him परमुत्कृष्टमयन स्थान पुनरावृत्तिशडकारहितमिति परा- यणम् । पुलिङ्गपक्षे बहुन्नीहि ॥ ७५ ।। 585 Parayanam The supreme Goal from which there is no fear of return may be taken as masculine in gender as Parayanah (Verse 75) This name ·278 THE ADYAR LIBRARY BULLETIN शुभाङ्गः शान्तिद. स्रष्टा कुमुदः कुवलेशयः । गोहितो गोपतिगोप्ता वृषभाक्षो वृषप्रियः ॥ ७६ ॥ सुन्दरी तनु धारयन् शुभाङगः ॥ 586 Subhangah (782) The Handsome Gloss By His grace the steps of Yoga become casy to practise रागद्वेपादिनिर्मोक्षलक्षणा शान्ति ददातीति शान्तिदः ।। 587 Sāntıdah The Conferrer of peace, characterized by the absence of attachment, latrcd and the rest Gloss He is the bestower of final bcatitudc(moksa). सर्गादौ सर्वभूतानि ससर्जेति स्रष्टा । 588 Srastā (990) The Creator, of all beings in the scry beginning को भूम्या मोदत इति कुमुद । 589 humudah (807) He who dclights in the carth (durms incarnations) को क्षितेर्वलनात् पवरणात् कुचल जलम् । तस्मिन् गंत' इति कुवलेशयः । 'शयवामवासिप्पकालात्' (पा मू ६ : १८) 1शुभां, सुन्दरा तम्मिा गरे तार

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279
इति अलुक् सप्तम्या । 'कुवलस्य वदरीफ्लस्य मध्ये शेते
तक्षक । सोऽपि तस्य विभूतिरिति वा हरि कुवलेशय. । ' को
भूम्या बलते सवियत इति सर्पाणामुदर कुवलम् । तस्मिन्
शेषोदरे शेत इति वा कुवलेशयः ।
590 Kuvaleśajah
The Recliner upon the waters
This name may also mean Taksala, the serpent
that lived within a Badara fruit (when, according to
the curse of the son of a rst, it bit the king, Pariksit]
he is also a manifestation of Hari's power Or He who
reclines on the divine serpent Sesa
गवा वृद्धयर्थ गोवर्धन धृतवानिति गोभ्यो हित गोहितः ।
गो भूमे भारावतरणेच्छया शरीरग्रहण कुर्वन् वा गोहित ।।
591. Gohatah.
The Friend of the cows
Because He (as Krsna) protected them by holding
the hill Govardhana over them (to save them from
Indra's deluge of rain), or as He incarnated to lighten
the burden of the earth (by exterminating demoniac
beings).
गो भूम्या पति गोपति ।।
592 Gopatth
The Lord of the earth
1
कुवल बदरीफल तस्य मध्य
भूम्याद

·280 THE ADYAR LIBRARY BULLETIN Gloss The lord of the senses, as go means senses also. रक्षको जगत इति गोप्ता। 'स्वात्मान स्वमायया स- वृणोतीति वा गोप्ता। 593 Gopta The Protector, of the universe, or as He veils His nature with mayā. सकलान् कामान् वर्षके अक्षिणी अस्येति वृषभाक्षः । 'वृषभ धर्म स एव वा दृष्टिरस्येति वृषभाक्षः ।। 594 Vrsabhāksah Dharma-eyed He whose eye rains the fulfilment of all wishes Gloss The dharma shines by the shining of His cyc. वृष धर्म प्रियो यस्य स वृषप्रियः । 'वा प्रियस्य' (वा १४२०) इति पूर्वनिपातविकल्पविधानात् परनिपात । 'वृपश्चासौ प्रियश्चेति वा ।। ७६ ।। 595 Vrsaprayah Delighting in dharma Or Hc is dharma itself, such is bclosed of all (prya) (Verse 76) स्विमायया स्वात्मान सर्वनामादिवपके ३ अन्न न लोराव्ययनिष्ठायलयतनाम् ' (पा मू २ ३ ६१) इति पप्ठोनिषेधात् 'क्तृवर्मणो वृति' (पा म् २ ३ ६५) इति पष्ठी न प्रवर्तते धर्मों वृष्टिरस्येति वा पभाक्ष . इद वाश्यरस्मिन् कोश न दुश्पते । 5

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281
Gloss. He is beloved of the virtuous
अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः ।
देवासुरसग्रामान्न निवर्तत इति अनिवर्ती । वृषप्रियत्वाद्
धर्मान्न निवर्तत इति वा ।।
596 Anivartt
Never retreating,
in the wars between the deva-s and asura-s, or
He who never tums back from dharma, being its friend.
स्वभावतो विपयेभ्यो निवृत्त आत्मा मन अस्येति
निवृत्तात्मा ।।
597 Nevrtlatma
of restrained Self,
as He turns a way from material pleasures naturally
Gloss By His grace the jiva-s become free from
thc guna-s, as they have nothing to think about
सहारसमये विस्तृत जगत् सूक्ष्मरूपेण सक्षिपन् संक्षेप्ता ।।
598 Samkseptā,
Compressor,
of the expanded universe into its subue form
during Pralaya or dısıntegration
Gloss Asankscptă not abandoning His devotees
उपात्तस्य क्षेम परिरक्षण करोतीति क्षेमकृत् ।।
1 यस्येति
सभिपतीति

·282 THE ADYAR LIBRARY BULLETIN 4 599. Ksemakrt. The Preserver of welfare, as He protects what has been acquired [by His devotees]. Gloss: Aksemakrt: destroying the ills of His devotees (krt=to cut). 'स्वनामस्मृतिमात्रेण पावयन् शिवः ।। इति नाम्नां षष्ठं शतकं विवृतम् ।। इति षष्ठशतकभाष्यम् ॥ 600. Sivah. The Purifier, of those that merely remember His name. Gloss: The Lord Siva (as Siva and Vişnu arc in reality identical). Thus ends the Sixth Hundred. अथ सप्तमशतकभाष्यम् THE SEVENTH HUNDRED श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतां वरः॥ ७७ ॥ श्रीवत्ससंज्ञं चिह्नमस्य वक्षसि स्थितमिति श्रीवत्सवक्षाः।। 1 नामस्मृति 2 पावनात्. लक्षणं.

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283
601. Sriratsaral.san
Having the mark Srivatsa, a curl of hair,
on His brcast.
अम्य वक्षसि श्रीरनपायिनी वसतीति श्रीवासः ।।
602 Srivāsah
The Abode of Sri,
as Laksmi dwells on His chest always
अमृतमथने सर्वान् सुरासुरादीन् विहाय श्रीरेन पतित्वेन
वरयामासेति श्रीपति. । श्री परा शक्ति तस्या पतिरिति वा ।
परास्य शक्तिविविधैव श्रूयते' (श्वे उ ६ ८) इति श्रुते ।।
603_Snpath
The Lord of Sri
Lahsmi chose Him as her husband rejecting all
the deva-s, asura-s, and others during the churning of the
occan for nectar, or He is thic Lord of Sri, the Sahtı
(Parasakta) supreme power The srutt (SU, 6 8) savs
His
supremc power is declared to be various
ऋग्यजु सामलक्षणा 'श्रीर्येपा तेपा सर्वेपा श्रीमता
विरिञ्च्यादीना वर
प्रधानभूत श्रीमता वर ।
ऋच
सामानि यजूपि । सा हि श्रीरमृता सताम्' (तै ब्रा १२ १)
इति श्रुते ।। ७७ ।।
604 Sumatamvarah
The Chief of those that possess Śrı
1 श्री सा येषा

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Sri: The Veda-s Rg., rajus and Sāman. He is the
chief of Brahma and others whose possession is the
Veda's. The śruti (TB, 1. 2. 1) says: 'The Rg., Yajus,
and Saman are the imperishable wealth of the wise.
(Verse 77)
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रेयः श्रीमान् लोकत्रयाश्रयः ।। ७८ ।।
श्रियं ददाति भक्तानामिति श्रीदः ।
605. Sridah.
Thc Bestower of wealth,
on His devotees.
श्रिय ईशः श्रीशः।।
606 Frisah.
The Lord of wealth.
श्रीमत्सु नित्यं वसतीति श्रीनिवासः ।।
607. Srinivasah.
Abiding always in the well-endoscd,
Gloss: Hc resides where Sri (Laksmi) resides.
श्रीशब्देन श्रीमन्तो लक्ष्यन्ते ।
सर्वशक्तिमये अस्मिन्
अखिलाः श्रियो निधीयन्त इति श्रीनिधिः॥
608. Srinidhih.
The Treasure-house of Sri.
In Him, who is all-powerful, all the energies abide.
Gloss: Sri is protected like a treasure.

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विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
कर्मानुरूपेण विविधा श्रिय. सर्वभूताना विभावयतीति
श्रीविभावनः॥
609 Srivibhāvanah
The Distributor of wcalth,
to all beings, variously, according to their deserts.
सर्वभूताना जननी श्रिय वक्षसि वहन् श्रीधरः ।।
610 Sridharah.
He bears on His chest Laksmi, the mother
of all
Gloss He supports the prosperity of devotees
स्मरता स्तुवताम् अर्चयता च भक्ताना श्रिय करोतीति
श्रीकरः ।।
611 Śnkarah
The Conferrer of Sri,
on devotees who remember, praise, and worship
Him
अनपायिसुखावाप्तिलक्षण श्रेय , तच्च परस्यैव रूपमिति
श्रेयः।
612 Sreyah
Salvation,
which gives the eternal bliss, being the nature of
the Supreme
श्रियोऽस्य सन्तीति श्रीमान् ।।

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613 Suman
The Possessor of Sri
Gloss. Sri here means His power, splendour and
supreme wisdom
त्रयाणा लोकानामाश्रयत्वात् लोकनयाश्रयः ॥ ७८ ।।
614 Lohatrayāsraz ah
The Refuge of thc three worlds
Gloss The carth, the atmospheric region and the
heavens are the thrcc worlds
(Versc. 78)
स्वक्षः स्वङ्गः शतानन्दो नन्दियोतिर्गणेश्वरः ।
विजितात्माविधेयात्मा सत्कोतिश्छिन्नसंशयः ॥७६।।
सु शोभने पुण्डरीकाभे अक्षिणी अस्येति स्वक्ष. ॥
615 Svaksal
Bcautiful-eyed
His
cycs
resemble lotus-pctals
सु शोभनान्यङ्गानि अस्येति स्वङ्गः।
616 Svangah
Beautiful-limbed
Gloss As Sri Rimi and Sri Krsna, Hc is lughly
handsome
एक एव परमानन्द उपाधिभेदाच्छनधा मिद्यत इति
शतानन्द ! ' एतस्यवानन्दम्यान्यानि भूतानि मावामुपजीवन्नि'
(वृ उ ४ ३ ३२) इति श्रुते ॥
-

·विष्णुसहस्रनामस्तोत्र मशारभाप्यम् 287
617 Salānandah
of infinute Bliss.
The onc supreme Bliss becomes many through a
variety of agencies The irutt (BU, 4 3 32) says 'or
thuis bliss, all other beings enjoy only a small part'
परमानन्दविग्रह नन्दिः ।
618 Nandıh
The embodiinent of supreme Bliss
Gloss; He is worshuipped by the independent
Laksmi
ज्योतिर्गणानामीश्वर ज्योतिर्गणेश्वरः। 'तमेव भान्तमनु-
भाति सर्वं तस्य भासा सर्वमिद विभाति' (मु उ २ २ ११)
इति श्रुते ।' यदादित्यगत तेज (भ गी १५ १२) इत्यादि
स्मृतेश्च ।।
619. Jyotirganesvarah.
The Lord of the luminaries
The sruti (KU, 5 15) says 'When He shines all
others shine after Hım. Everything here shines by
His effulgence
The Smrti (BG, 15 12) also says
That light which is in the sun
विजित आत्मा मनो येन स विजितात्मा ।।
"
.
620 Vizitatma
The Mind-subduer
न केनापि विधेय आत्मा स्वरूपमस्येति अविधेयात्मा ।।

·288 THE ADYAR LIBRARY BULLETIN 621. Avidheyālmā Of unfathomed Nature. No one knows His truc nature (unless liberated). सती अवितथा कीर्तिरस्यति सत्कोतिः ।। 622. Satkirtih. Of true fame. Gloss: His fame is supreme, He being the Lord of Laksmi, the great goddess, करतलामलकवत् सर्व साक्षात्कृतवतः क्वापि संशयो नास्तीति छिन्नसंशयः ।। ७६ ।। 623. Chinnasamsayah. (917) Free from doubts. As He realizes everything directly like a fruit in the palm, He has no doubts about anything. (Versc 79) उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः । भूशयो भूषणो भूतिविशोकः शोकनाशनः ॥ ८० ॥ सर्वभूतेभ्यः समुद्रिक्तत्वात् उदीर्णः ।। 624. Udimahe Transcendent, as He is above everything. Gloss: He is not to be perceived by tic cycs. सर्वतः सर्व स्वचैतन्येन पश्यतीति सर्वतश्चक्षुः विश्वत- श्चक्षुः' (श्वे. उ. ३. ३) इति श्रुतेः ।।

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम्
289
625
Sarralascakşuh
Having cycs cverywhere,
perceiving cverything through His consciousness
The frul: (SU, 3 3 )says 'He who has cycs on all sides'
न विद्यतेऽस्येश इति अनीश। 'न तस्येशे कश्चन'
(म ना उ १ १०) इति श्रुते ।।
626 Anisah
Having no Lord over Him
The stutt (MNU, 1 10) says
None rules over
Hım'
शश्वद्भवन्नपि न विक्रिया कदाचिदुपैतीति शाश्वतस्थिर
इति नामकम् ॥
627 Sasvatasthirah
Etcrnal and Stable
लडका प्रति 'मार्गमन्वेषयन् सागरोपकण्ठभूमौ शेत
इति भूशय ॥
628 Bhusajah
Restung on the ground,
on the shores of the ocean when on His way to
Lankā (referring to Śrı Rāma).
स्वेच्छावतारै बहुभि भूमि भूपयन् भूषण ॥
17ङकामार्गान्वषणाय सागर
'सीतामन्वषमाण माग
3सागर
प्रति भूमी
19

·290 THE ADYAR LIBRARY BULLETIN 629. Bhusanah. Adorning (the world), by His various incarnations at His wish. भूतिः भवनं सत्ता विभूतिर्वा । 'समस्तविभूतीनां कारण- त्वाहा भूतिः ॥ 630. Bhutih. Be-ness. Or glorious, or He is the source of all glorics. Gloss: Abhūli: no desire for wealth is to be found in His true devotees. विगतः शोकोऽस्य परमानन्दैकरूपत्वादिति विशोकः । 631. Visokah. The Griefless, being absolute Bliss. Gloss: His devotees are freed from sorrows. 'स्मृतिमावेण भक्तानां शोकं नाशयतीति शोकनाशनः -11८० ।। 632. Sokanāsanah. Thc Destroyer of grief, of the devotees by thcir very rcmcmbrance of Him (Verse 80) अचिष्मानचितः कुम्मो विशुद्धात्मा विशोधनः । अनिरुद्धोऽप्रतिरयः प्रद्युम्नोऽमितविक्रमः ॥ १ ॥ विभूनिः- उस्मरणमाण. 1 सर्व.

·विष्णुसहस्रनामस्तोत्र सशाकरभाप्यम् 291
अचिष्मन्तो यदीयेनाचिपा चन्द्रसूर्यादयः, स एव मुख्यः
अचिष्मान् ॥
633. Arcusman.
The Brilliant.
He is the principal Luminary by whose radiance
the sun, moon and others shine.
सर्वलोकाचितः विरिञ्च्यादिभिरचित इति अचितः ।।
634. Araatah.
The Worshipped,
cven by Brahmā and the rest whom all the world
adore.
कुम्भवदस्मिन् सर्व प्रतिष्ठितमिति कुम्भः॥
635. Kumbhah.
The Container,
as everything is contained in Him as in a vessel
गुणत्रयातीततया विशुद्धश्चासावात्मा चेति विशुद्धात्मा ।
636 Vasuddhātmā.
The pure Atman,
being free from the three qualities
Gloss: In the heart His nature shines
स्मृतिमात्रेण पापाना क्षपणात् विशोधनः ॥
637. Visodhanah.
The Purifier,
1 ब्रह्मादिभि , विरिञ्चादिभि .

·292 THE ADYAR LIBRARY BULLETIN of sins by mere remembrance of Him चतु!हेपु चतुर्थो व्यूह अनिरुद्धः ।। 638 Aniruddhah The Unobstructed, being the fourth of the four yaha-s (manifestations). Gloss: His influence is unabated in Puskara and other places of pilgrimage, as also His power during the incarnations as rish, Tortoise, ctc प्रतिरथः प्रतिपक्षोऽस्य न विद्यत इति अप्रतिरयः । 639 Apraturathah The Unrivalled प्रकृष्ट द्युम्न द्रविणमस्येति प्रद्युम्नः । चतुव्यूहात्मा वा ।। 640 Pradyumnah Very wealthy Or, onc of the four dūha-s, namncly Pradyumna अमित अतुलितो विप्रमोऽस्येति अमितयित्रमः । 'अहिं. मित विनमो वा । मीड हिसायाम् ॥१॥ 641 Amilarii.ramah of uncqualled poners Or, of unaffected pro css (Verseal) . "ए अनिरल अमिनो विरमा परिस्मिविरमा दा मनार मनिराम 1 पिता मी:

·विष्णुसहस्रनामस्तोत्रं सशाकरभाष्यम् 293 कालनेमिनिहा 'वोरः शौरिः शूरजनेश्वरः । त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः ॥८२ ॥ कालनेमिमसुरं निजघानेति कालनेमिनिहा । 642. Kalansminihā. The Slayer of the asuta Kalanemi, the grandson of Hiranyakasipu. Gloss: He is the destroyer of the wheel of time. 'वीरः शूर ॥ 643. Virah. The Valiant. शूरकुलोद्भवत्वात् शौरिः॥ 644. Saurih. (340) Born in the Śūra clan, of the Yadava-s. Gloss: He is known as Sauri in the Utkala country. शूरजनाना वासवादीना शौर्यातिशयेनेष्ट इति शूरजने- •श्वरः॥ 1 वोर शूरजनेश्वर , शौरि शूर शूरजनेश्वर 'कालनेमिनामान निहतवानिति गतागतानामपि शत्रूणा कुलानि विजित्य विराजत इति वीर , कालने- म्यादीना कुलानि विजित्य विराजत इति शूर शौरि । श्रुतवित्रमशालित्वाद्वा, शूर विक्रान्ताविति धातुपाठे 3 4

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645 Surajanesvarah
The Lord of the valiant
He is the friend of Indra and other great warriors
owing to His superior martial powers
त्रयाणा लोकानामन्तर्यामितया आत्मेति त्रिलोकात्मा ।
लयो लोका अस्मात् परमार्थतो न भिद्यन्त इति वा
त्रिलोकात्मा ॥
646 Trilokatma
The Self of the three worlds
As He is the Inner controller (antaryamın) of the
three worlds, or as thc thrce worlds do not, in ruality,
exist apart from Him
त्रयो लोका 'तदाज्ञप्ता स्वेषु स्वपु कर्मसु वर्तन्त इति
त्रिलोकेश ।
647 Trilokeśah
The Ruler of the thric worlds
The three worlds, in obedience to Him, attend
to their respective functions
केशसज्ञिता सूर्यादिसक्रान्ता अशव , तद्वत्तया केशव ।
अशवो ये प्रकाशन्ते ममते केशसज्ञिता ।
सर्वज्ञा केशव तस्माद् मामाहुद्विजसतमा ।।
तेन केशवनामाह ख्यातो लोके युगे युगे ।
1 तदाशया स्वपुरमसु तस्मामा प्रालि

·विष्णुसहस्रनामस्तोत्नं सशांकरभाष्यम् 295
इति महाभारते (शान्ति. ३२८. ४३) । ब्रह्मविष्णुशिवाख्याः
'शक्तयः केशसंजिताः। तहत्तया वा केशवः ।
त्रयः केशिनः
(ऋ. सं. १. १६४. ४४) इति श्रुतेः । 'मत्केशी वसुधातले'
(वि.पु.५.१.६०) इत्यादौ केशशब्दः शक्तिपर्यायत्वेन प्रयुक्तः ।।
को ब्रह्मेति समाख्यात ईशोऽहं सर्वदेहिनाम् ।
आवां तवांशसंभूतौ तस्मात् केशवनामवान् ।'
इति हरिवंशे (३. ८८. ४८) ।।
648. Kesavah.
Whosc liair is cffulgence.
Keśa-s are thc borrowed rays which are in the sun
and the rest; as He is their owner He is named
Kesava. Mahābhārata (12. 328. 43) says, “The rays
of Mine which illumine (the sun, etc.) are called
kesa-s. The wise Brāhmaṇa-s call lic thereforc by
thc name Keśava '; or, the sakli-s or energies called
Brahma, Visnu and Rudra are named kesa-s; as He
rules over them Heis Kesava. The truti (RY, 1. 164.44)
says: ' There are three Kesin-s. . .' The VP (5. 1. 60)
says: 'My hair dark and white arc on the earth.'
The word keśa in the above quotation is explained to
mean takti. In the Harivamsa (3. 88. 48) Siva says to
Visnu: ' Ka means Brahma, and I am Isa or Lord of
all embodied beings; and we (Brahmā and myself)
are Your partial manifestations; hence You are named
Kesava.'
केशिनामानमसुरं हतवानिति फेशिहा ।
1 केशिनं दैत्य हत.

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..
649. Kesiha.
The Slayer of Kesin,
an asura, in His incarnation as Krsna.
'सहेतुकसंसारं हरतीति हरिः ।। २ ।।
650. Harih.
The Withholder,
as He wards off samsāra with its cause from His
devotees.
(Verse 82)
कामदेवः कामपालः कामी कान्तः कृतागमः ।
अनिर्देश्यवपुर्विष्णुर्वोरोऽनन्तो धनंजयः ॥ ८३ ।।
धर्मादिपुरुषार्थचतुष्टयं वाञ्छद्भिः काम्यत इति कामः,
स चासो देवश्चेति कामदेवः ।।
651. Kamadevah.
The beloved Lord,
as He is desired by those that seek the four kinds
of human goals, dharma and others.
कामिना अधिकृतानां कामान् पालयतीति कामपालः ।।
652. Kamapalah
The Fulfiller of desires,
of those who legitimately scek them.
Gloss: He is the protector (pala) of Kāma, the
object desired i.c. by the devotees.
1 मसारहरणादरि..
कामश्वासो.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 297
'पूर्णकामस्वभावत्वात् कामी' ।
653. Kami
or fulfilled desires
Gloss His desires are always concerning His
devotecs
अभिरुपतम देह 'वहन् कान्तः । द्विपरार्धान्त कस्य
ब्रह्मणोऽप्यन्तोऽस्मादिति वा कान्तः ॥
654 Kantah
Handsomc,
as He assumes (in His incarnations) most handsome
forms, or He who is the cause of the end (anta) of
Brahmă (Ka) at the close of the second half of his ago
(dosparārdha, a parārdha being 100,000 billion years).
कृत आगम श्रुतिस्मृत्यादिलक्षणो येन स कृतागमः ।
" श्रुतिस्मृती ममैवाजे' इति भगवद्वचनात्, ''वेदा शास्त्राणि
विज्ञानमेतत्सर्वं जनार्दनात्' (वि स १३४) इत्यत्रैव वक्ष्यति ।।
655 Krtāgamah (789)
The Author of the Agama-s
1 पूर्णकामत्वात
स्वरूपत्वात
बामोऽस्यास्तीति कामी।
'सोऽकामयत' इति श्रुते
+ वहतीति
इद व्याख्यानान्तर केचित् कोशेषु नोपलभ्यते ।
अव श्रुति स्मृतिममवाज्ञा इत्यपि पाठ ।
7वेदा इत्यादि वक्ष्यती-
त्यन्त केपुचित कोशेषु नोपलभ्यते ।
5

·298 THE ADYAR LIBRARY BULLETIN Igama-s Sruti and smrti The Lord Himself says 'The fruti and smrti are indeed My commands' Again Vyäsa is going to say (verse 139) 'The Veda-s, Sāstra-s, wisdom, and all this, came from Janardana (Visnu)' इद तदीदृश वेति निर्देष्टु यन्न शक्यते 'गुणाद्यतीतत्वात् , तदेव रूपमस्येति अनिर्देश्यवपुः ।। 656 Anurdesyavapuh Of indescribable form As He transcends all attributes, His form cannot be defined one way or the other रोदसी व्याप्य कान्तिरभ्यधिका स्थिता अस्येति विष्णुः ।। 'व्याप्ते मे रोदसी पार्थ' कान्तिरभ्यधिका स्थिता । क्रमणाच्चाप्यह पार्थ विष्णुरित्यभिसज्ञित ॥' इति महाभारते (शान्ति ३२८ ३७) । 657. Visnuh of pervasive Effulgence, as His radiancc pervades the firmament and transcends it The Mahabhārata (12 328 37) says: ' As My radiancc, O Arjuna, has pcrnadid and transcended the firmament, and as I have traverscd (the whole universe), I am named Visnu' गत्यादिमत्त्वात् वीरः। 'वी गतिप्रजनकान्त्यसनबादनेषु इति धातुपाठात् ।। 1 गुणादिहीन तद्रूपमस्पति विष्णु 1 ' उपात्पषिच्या ' इति श्रुते..

·- विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 299 658 Virah. The swift Mover, into the licart of devotees or against demons The root vi according to the Dhātupātha means motion, crcation, radiance, existence and consumption. As He has the above qualities He is called Vira व्यापित्वात् नित्यत्वात् सर्वात्मत्वात् देशत कालतो वस्तुतश्चापरिच्छिन्न अनन्त । 'सत्य ज्ञानमनन्त ब्रह्म' (तं उ २ १) इति श्रुते ।। 'गन्धर्वाप्सरस सिद्धा किनरोरगचारणा । नान्त गुणाना गच्छन्ति तेनानन्तोऽयमव्यय ॥' इति विष्णुपुराणवचनाद्वा (२ ५ २४) अनन्त ।। 659 Anantah Infinitc Being all-pervading, eternal and the Self of all, He is unlimited by space, time or substance The stuft (TU, 2 1) says 'Brahman is existence, knowledge, infinite According to the Visnupurana (2 5 24) ' The Gandharva s, Apsara-s, the Siddha s, the Kin nara-s, the Uraga-s, and the Cărana s, (these semidiyine beings) do not find the end of His attributes, hence the imperishable Lord is called Ananta यद्दिग्विजये प्रभूत धनमजयत् तेन धनंजयः, अर्जुन । पाण्डवाना धनजय (भ गी १० ३७) इति भगव- दूचनात् ।। ८३ ॥

·300 THE ADYAR LIBRARY BULLETIN . 660 Dhanamjayah The Conqueror of wealth This refers to Arjuna who won immense wealth from his campaigns BG, 10 37 says 'Among the sons of Pāndu, I am Dhanamjaya (Arjuna) (Verse 83) ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धन. । ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रिय. ॥ ८४ ॥ 'तपो वेदाश्च विप्राश्च ज्ञान च ब्रह्मसज्ञितम् , तेभ्यो "हितत्वात् ब्रह्मण्य ॥ 661 Brahmanyah The Friend of brahman brahman means penance, Veda-s, brahmans wellversed in scripture and wisdom, and He is bcncficent to them all Gloss Brahman means jidd-s तपआदीना कर्तृत्वात् ब्रह्मकृत् ।। 662 Brahmakrt 3 The Author of brahman brahman thc austeritics, ctc (sec supra) Gloss brahman mcans Prakrti, and her expands ब्रह्मात्मना सर्व मृजतीति ब्रह्मा ।। सत्य च यमाश्न *तदितत्याला 1662 and 663 make one name according to one tradition

·• BH
विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम
26301
663 Brahma
Greator
He creates all as Brahma, the first god of the
Hindu Trinity
Gloss Brahma creates the universe having his
mind in Brahman
बृहत्वाद् वृहणत्वाच्च सत्यादिलक्षण ब्रह्म ।
सत्य
ज्ञानमनन्त ब्रह्म' (तै उ २ १) इति श्रुते ।
'प्रत्यस्तमितभेद यत् सत्तामात्रमगोचरम् ।
वचसामात्मसवेद्य तज्ज्ञान ब्रह्मसज्ञितम् ।।
इति विष्णुपुराणे (६ ७ ५३) ॥
.
664
Brahma
Reality
He is Brahman, characterized by be ness, etc, as
He is great and all pervading The stutt (TU, 2 1)
says 'Brahman to be ness, knowledge, infinite' The
VP (6 7 53) says That knowledge which ends all
differences, is pure existence beyond the grasp of words
and is experienced in one's Self is called Brahman)
तपआदीना विवर्धनात् ब्रह्मविवर्धन ।।
665 Brahmadivardhanah
The Increuser of brahman
brahman
austerities and the rest

·302
THE ADYAR LIBRARY BULLETIN
Gloss: Brahman means Brahmā, the creator, and
the jiva-s.
वेदं वेदार्थ च 'यथावद् वेत्तीति ब्रह्मवित् ।
666. Brahmavit.
The Knower of brahman.
brahman: the Veda-s and their meaning.
'ब्राह्मणात्मना समस्तानां वेदानां प्रवचनं कुर्वन् ब्रह्मणः
वेदस्यायमिति ब्राह्मणः
667. Brahmanah.
The Interpreter of brahman (Veda-s),
as He instructs the whole world in the Veda-s,
through the Brahmana-s.
ब्रह्मसंज्ञितास्तच्छेपभूताः सन्त्यस्येति ब्रह्मी ।।
668. Brahmi.
The primc Possessor of all forms of brahman.
In addition to the specific aspects such as thc
Veda, etc. He possesses others also.
ब्रह्म वेदान् 'स्वात्मभूतान् जानातीति ग्रह्मजः ।।
669. Brahmajinah.
The Knower of brahman.
He knows the Vcda-s which are in Himscil.
ब्राह्मणानां प्रियः ब्राह्मणप्रियः। ब्राह्मणाः प्रिया अम्येति वा।
घ्नन्तं शपन्तं परपंवदन्तं
यथावत्ति विन्दते वैनि.
बह्मात्मना.
मोराना. 'ग्यानुभूलाग.

·विष्णुसहस्रनामस्तान सशाररमाप्यम्
303
यो ब्राह्मण न 'प्रणमेद् यथाहम् ।
स पापकृद् ब्रह्मदवाग्निदग्धो
वध्यश्च दण्डधश्च न चाम्मादीय ।'
इति भगवद्वचनात् ।
य देव देवीदेवी वसुदवादजीजनत।
भौमस्य ब्रह्मणो गुप्त्यै दीप्तमग्निमिवारणि ॥'
इति महाभारत (१२ ४७ १८) ।। ८४ ।।
670 Brahmanapriyah
Beloved of Brahmana s
Or He is the friend of Brahmana s
The Lord says
He who docs not duly salute a Brahmana, cven though
he may kill, curse or rebukc him, is a sunncr, burnt up
by the forest-fire of Brahmanahood, he may be put to
death, or otherwise punished, he does not belong to Us'
And the Mahabharata (12 47 18) says "That God whom
the holy Devakı conceived of Vasudeva like the radiant
fire from aranı wood for the protection of the earthly
Brahman (the Brahmanas)
(Verse 84)
महाक्रमो महाकर्मा महातेजा महोरग ।
महारतुर्महायज्वा महायजो महाहवि ॥८५ ।।
महान्त कमा पादविक्षपा अस्यति महाक्रम । शनो
विष्णुरुरुत्रम ' (तै उ १ १) इति श्रुते ॥
1द्ययाथम
"गुप्ती

·304 THE ADYAR LIBRARY BULLETIN . 671. Mahäkramaḥ. Of wide Steps. The śruti (TU, 1. 1) says: 'May the far-stepping Visņu grant us welfare.' Gloss; He takes good steps to spread devotion to God. महत् जगदुत्पत्यादि कर्मास्येति महाकर्मा । 672. Mahakarmā. (787) Or grand deeds, as the creation, etc. of the universe. Gloss: His actions are to bestow knowledge on others. यदीयेन तेजसा तेजस्विनो भास्करादयः तत्तेजों मह- दस्यति महातेजाः । येन सूर्यस्तपति तेजसेद्धः' (ते. वा. ३. १२. ६) इति श्रुते. ।' यदादित्यगतं तेजः' (भ.गी. १५. १२) इति भगवद्वचनाच्च । क्रौर्यशौर्यादिभिर्धमर्महद्भिः समलंकृत इति वा महातेजाः ॥ 673. Mahātejā”. of great radiance. Hc, by whose light the sun and other luminarics have become possessed of light, is of great radiance. Theśruti (TB, 3. 12. 9) says: 'By whom the sun shincs, illuminated by His effulgence.' BG, 15, 12 says: ' The light which is in the sun...' Or Hc is resplendent with great valour, etc. महता तेजसा तेजोऽस्यति. तत्तजी विदि मामरम्. 1 ·विष्णुसहसनामस्तोत्र सशाकरभाष्यम् 305 महाश्चासावुरगश्चेति महोरगः । 'सर्पाणामम्मि वासुकि' (भ.गी. १०.२८) इति भगवद्वचनात् ।। 672 Mahoragah. Thc grcat Scrpent. BG, 10. 28 says: 'Of serpents I am Vasukr' Gloss: The grcat Sesa and other divinc serpents aru His manifestations (oibhūtı-s). महाश्चासौ प्रतुश्चेति महाऋतुः । यथाश्वमेध अतुराट्' (मनु ११ २६०) इति मनुवचनात् । सोऽपि स एवेति स्तुति ।। 675 Mahalı aluh. The great Sacrifice. Manu (11. 260) says. Just as thc Asvamedha sacrificc is the chief of all sacrificcs · Hcis Himself such a great sacrifice महाश्चासौ यज्वा चेति लोकसग्रहार्थ यज्ञान् निर्वर्तयन् महायज्वा ॥ 676 Mahayayvā. The great Sacrificer, as He performs, in His aspect as Yajamāna, many sacrifices for the well-being of the universe Gloss: The great sacrifices belong to Him महाश्चासौ यज्ञश्चेति जपयज्ञ ' महायज्ञः । 'यज्ञाना जप- यज्ञोऽस्मि' (भ गी १० २८) इति भगवद्वचनात् ।। 1 पञ्चमहायज्ञो जपयज्ञो वा 20 ·306 THE ADYAR LIBRARY BULLETIN 677 Mahāyajñah. The great yajña (devotional act). The Lord (BG, 10 25) says. 'Of sacrifices I am the japa sacrifice' महच्च तद्धविश्च 'ब्रह्मात्मनि सर्व जगत्तदात्मतया हूयत इति महाहविः । महाकतुरित्यादयो बहुव्रीह्यो वा ॥ ८५ ।। 678 Mahāhavih The great Offering As the whole universe is rendered as an offering to Brahman, it being the Self (Verse 85) The names Mahākratu (675), ctc may mcan, He to whom a great sacrifice is offered, ctc' स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः । पूर्णः पूरयिता पुण्यः पुण्यकोतिरनामयः ॥ ६ ॥ सर्व स्तूयते न स्तोता कस्यचिदसाविति स्तव्यः ।। 679 Stayyan The Object of praisc, as He is praised by all and He praiscs nonc अत एव स्तवप्रियः। 680 Slavapnyah Dclighting in praisc Gloss: He is the cause of praising येन स्तूयते तत् स्तोवम् । गुणसपोर्तनात्मप तरिरेय । 1महाहयि ब्रह्मात्मनि ·विष्णुसहस्रनामस्तोत्र सशावरभाप्यम् 307 681 Stotram The Hymn Thc lymn which describes His attributes is Visnu Himself 'स्तुति स्तवननियापि हरिरेव । 682 Stutih The Act of praise Thus, too, is Visnu Himself स्तोता अपि स एव, सर्वात्मकत्वात् । 683 Stola Thc Eulogizer This, too, is Visnu Himself, as He is the Self of all "प्रियो रणो यस्य, यत पञ्चमहायुधानि धत्ते सतत लोकरक्षणार्थम् अतो रणप्रिय ।। 684 Ranaprrayh Delighting in battles, as He bears the five great weapons (cakra, etc) to protect the universe Gloss Many were the battles that He fought to establish dharma सकलै कामै सकलाभि शक्तिभिश्च सपन इति पूर्ण ।। स्तुत स्तवनक्रियाविषय । स्तुतिरिति पाठ स्तुति स्तुत इति पाठ स्तवननियाविषयोऽपि स एव 3प्रिय रण यस्य वा प्रियस्य (बा १४२०) इति प्रियशब्दस्य पूवनिपातविक्ल्पनात रणप्रिय इत्युक्ति । 5 सर्व काम 1 2 ·308 THE ADYAR LIBRARY BULLETIN . 685 Pūrnah The Plenum, as He possesses all the objects of desire and all faktı-s or energies Gloss. He possesses all knowledge, the Dharmasastra, etc न केवल पूर्ण एव। पूरयिता च सर्वेपा सपद्भि। 686. Piiraynti He that fills He is not only the Plenum but He also bestows prosperity on all at the proper time स्मृतिमात्रेण कल्मपाणि क्षपयतीति पुण्यः ।। 687 Punyah (925) The Holy, as He removes sins by the very remembrance of Him पुण्या कीर्तिरस्य, यत पुण्यमावहत्यस्य कीर्ति नृणामिति पुण्यकीर्तिः॥ 688 Pun; ahirnh Of holy famc, as His famc confcrs holiness on men आन्तरर्वाह्याधिभि कर्मजन पीड्यत इति अनामयः ॥८६॥ । सपदि पूण एवं • सपामुपामा म्मरणेन मन्म' ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 309 689. Anāmayah The cyer Healthy, as He is above all ills produced by harman, internal or external (Versc 86) Gloss: His devotees do not sorrow मनोजवस्तीर्थकरो वसुरेता बसुप्रदः ।। वसुप्रदो वासुदेवो वसुर्वसुमना हविः।। ८७ ॥ मनसो जव , वेग इव वेगोऽस्य सर्वगतत्वादिति मनोजवः ।। 690 Manojavah Fleet as the mind, being everywhere at the same timc चतुर्दशविद्याना बाह्यविद्यासमयाना च प्रणेता प्रवक्ता चेति तीर्थकर. ।। हयग्रीवरूपेण मधुकैटभौ हत्वा विरिञ्चाय सर्गादौ सर्वा 'श्रुतीरन्याश्च विद्या 'उपादिशत्, वेदबाह्या विद्या सुरवैरिणा वञ्चनाय चोपदिदेशेति पौराणिका कथयन्ति ।। 691 Tirthakarah The Teacher of the vidja s He is the Teacher as well as the Author of the fourteen vidia-s and the auxiliary sciences in Purāna-lore (Paurānila-s) say that at the beginning of creation He, in the form of Hayagriva, slew the demons, Madhu and Kaitabha, instructed Brahma The experts 1 बाह्यविद्याना च प्रवर्तकश्चेति 3 श्रुती सर्वाश्च 4 उपदिशन ·310 TUE ADYAR LIBRARY BULLETIN . . in all the Veda-s and other vidyā-s, and taught the asura-s the sciences contradictory to the Vedic teachiogs, to deceive them वसु सुवर्ण रेतोऽस्येति वसुरेताः ।। ''देव पूर्वमप सृष्ट्वा तासु वीर्यमवासृजत् । तदण्डमभवद्धम ब्रह्मण कारण परम ।। इति व्यासवचनात् ॥ 692 Vasuretāh He whose essence is gold Vyısa says 'The Lord created the waters, and cast into them His Power It became the golden Egg, the prime source of Brahmä' वसु धन प्रकर्षेण ददाति साक्षाद्धनाध्यक्षोऽयम्, इतरस्तु तत्प्रसादाद् धनाध्यक्ष इति वसुप्रदः ।। 693 Vasupradah (694) The Giver of wealth Kubera became the lord of treasures only through His grace, and He being their dircct Lord bestons them (on His devotees) वसु प्रकृष्ट मोक्षाख्य फल भक्तेभ्य प्रददातीति द्वितीयो वसुप्रदः । 'विज्ञानमानन्द ब्रह्म राति तु परायण तिष्ठमानस्य तद्विद (बृ उ ३ ६ २८) इति श्रुते । सुरारीणा वसूनि प्रकर्पण खण्डयन् वा वसुप्रदः ।। 1 अप एव ससदिौ तासु रानंदातु ·विष्णुसहस्रनामस्तोत्नं सशाकरभाष्यम् 311 694. Vasupradah. The Conferrer of salvation, the grcatest wealth, on His devotees. The fruti (BU, 3. 9. 28) says: 'It is Brahman, who is wisdom and bliss, the final goal of the giver of wealth; (as He is) of that one who abides (in Him) and knows Him.' Or He who deprives (do=to cut) the asura-s of their wealth (vasu). वसुदेवस्यापत्यं वासुदेवः ।। 695. Vasudevah. The Son of Vasudeva, in His incarnation as Krsna. वसन्ति सर्वभूतानि तत्र, तेषु वायमपि वसतीति वसुः । 696. Vasuh. The Refuge of all, as all beings dwell in Him, and He in them. Gloss: He conceals His nature by miya. अविशेषेण सर्वेपु विपयेषु वसतीति वसु तादृशं मनोऽस्येति वसुमनाः ।। 697. Vasumanjh Of omnipresent mind, as He remains in all objects without distinction. ब्रह्मार्पणं ब्रह्म हविः ' (भ. गी. ४. २४) इति भगव- द्वचनात् हविः ।। ८७ ॥ 1छादयत्यात्मनः स्वरूप माययेति वसु वस्ते आच्छादयत्यात्मन स्वरूप माययेति तन्मनोऽस्येति. .. वा वसु.

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698. Havih.
The Oblation.
The Lord (BG, 4. 24) says: 'Brahman is the offering
and Brahman is the oblation.'
सद्गतिः सत्कृतिः
'अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुः' (तै. उ. २.
६) इति श्रुतेः; ब्रह्मास्तीति ये विदुस्ते सन्तः तैः प्राप्यत इति
सद्गतिः । सती गतिः, बुद्धिः समुत्कृष्टा अस्येति वा सद्गतिः ।।
699. Sadgatih
The Refuge of the good.
Good: are those who hold that Brahman exists; as
the śruti (TU, 2. 6) says: 'If a person knows Brahman
exists" then the wise call him "good"'; or He is of
superior intellect.
सती कृतिः जगद्रक्षणादिलक्षणा अस्य यस्मात् तेन
सत्कृतिः ॥
700. Satkrtih.
Of good acts,
as the Protector of the universe.
“
इति नाम्नां सप्तमं शतकं विवृतम्
इति सप्तमशतकभाष्यम्
Thus ends tlic Scyenth Hundred

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 313 अथाष्टमशतकभाष्यम् THE EIGHTH HUNDRED सत्ता सद्भूतिः 'सत्परायणम् । शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः ॥ ८ ॥ सजातीयविजातीयस्वगतभेदरहिता अनुभूति एकमेवाद्वितीयम् ' (छा उ ६ २) इति श्रुते ।। 701 Sattā Being The state which is devoid of difference as regards its own species, as well as others The śruti (CU, 6 2) says. This was one only, without a second "सन्नेव परमात्मा चिदात्मक अवाधात् भासमानत्वाच्च सद्भूतिः ।। नान्य , प्रतीते बाध्यमानत्वाच्च न सन्नाप्यसन् । श्रौतो यौक्तिको वा वाध प्रपञ्चस्य विवक्षित ।। 702 Sadbhūtih. Unsublated Being ' As the supreme Self is ever-existing as Consciousness and shining, He is unsublated being The objective world is not to be so called because of its limitation, hence it is neither sat (existing) nor asat . 1सत्परायण इति पुलिङ्गपाठे व्रीहिराश्रयणीय ।। नानात्वप्रतीते 6 शास्त्रीयो यौक्तिको सन्त 3 परायण अस्य' इति वहु- बहुधा भास' त्वात् स' ·314 THE ADYAR LIBRARY BULLETIN (non-existing). The limitation of the objective world has been demonstrated by the stutz-s and reasoning. Gloss. He is the goal of the good सता तत्त्वविदा पर प्रकृष्टमयनमिति सत्परायणम् ।। 703 Satparāyanam? The supreme Goal of the good Of the good of the knowers of Reality हनूमत्प्रमुखा सैनिका शौर्यशालिनो यस्या सेनाया सा शरा सेना यस्य स शूरसेनः ॥ 704 Surasenali. Owning valiant armies In whose army were such valiant heroes as Hanumãn, etc. when He incarnated Himself as Sri Rāma यदूना प्रधानत्वात् यदुश्रेष्ठः ॥ 705 Yadusresthah The Chief of the Yadu-s, the clan to which Sri Krsna belonged सता विदुषामाश्रय सन्निवासः ।। 706 Sannrvâsah The Abode of the wise सु शोभना यामुना यमुनासबन्धिन 'देवकीवसुदेव- नन्दयशोदावलभद्रसुभद्रादय परिवेष्टारोऽस्येति सुयामुनः । 'गोपवेपधरा यामुना परिवेष्टार पद्मासनादयो लोकपाला शोभना अस्येति वा 'सुयामुन. ॥८८ ।। 1 Satparayanah परिवेष्टारोऽभ्येति सुदामादिगोपना गोपीजनाद्या ये परि . यामुना परिदेष्टार मुपामुन गोपवेषधर..

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 315 707. Suyamunah Attended by good Yamuna-s Whose kinsmen are Deraki, Vasudeva, Nanda, Yasodi, Balabhadra, Subhadra and others, who are connected with the Yamuna river, or whosc attendant coulcrds arc Brahma and other dera-s in human form. (Verse 88) भूतावासो वासुदेवः सर्वासुनिलयोऽनलः । दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः ॥ ८६ ॥ भूतान्यत्राभिमुख्येन वसन्तीति भूतावासः । वसन्ति 'त्वयि भूतानि भूतावासस्ततो भवान् ' इति हरिवशे (३ ५८ ५३) 708 Bhūtāvāsah Thc Dwelling place of beings The Hanvamsa (3 58 53) says 'As the beings live in You, you are named Bhutāvāsa जगदाच्छादयति माययेति वासु स एव देव इति वासुदेवः । 'छादयामि जगदिश्व भूत्या सूर्य इवाशुभि ' (म भा मोक्ष ३२८ ३६) इति भगवद्वचनात् ।। 709 Vasudevah The divine Being who envelops the universe with māja The Lord (MB, 12 328 36) says 'I pervade the whole universe by My glory like the sun with his rays' . तन्त्र हरि जगत्सर्व

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सर्व एवासव 'प्राणा जीवात्मके यस्मिन्न व्यये निलीयन्ते
स सर्वासुनिलयः ।।
710 Sarvāsunlayah
The Abode of all life-energies,
being the indestructible piva Himself
अल पर्याप्ति शक्तिसपदा नास्य विद्यत इति अनल ।।
711 Analah
The Unlimited
His energies and powers are never limited
धर्मविरुद्ध पथि तिष्ठता दर्प हन्तीति दर्पहा ।।
712 Darpahā
The Repressor of pride,
of those that stray from the path of righteousness
Gloss He curbs the pride of Indra and others by
lifting the Govardhana mountain, thus sheltering His
followers from the deluge of rain
धर्मवम॑नि वर्तमानाना 'दर्प ददातीति दर्पद ।।
713 Darpadah
The Giver of pride,
to those that follow righteousncss (da to gic),
or rcprcsscs (dā to cut) their false pridc
Gloss adarpadah Hc docs not allow His devotees
to become proud
स्वात्मामृतरसास्वादनान्नित्य प्रमुदित -दृप्त ।
जीवात्मा यस्मिन्
“यस्यानलमपर्याप्ता शक्तिसपद इति अनन पं गर्य ददातीति
1 मुख्यप्राणा
3°माश्रय

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 317 714 Drptah (Adrptah free from pride) The Exalted, cver enjoying the bliss of Self Gloss His devotees never become proud though they perform many [good] acts न शक्या धारणा यस्य 'प्रणिधानादिपु सर्वोपाधिविनि- मुक्तत्वात्, तथापि तत्प्रसादत कैश्चिद् दुखेन धार्यते हृदये जन्मान्तरसहस्रेषु भावनायोगात् । तस्मात् दुर्धर । क्लेशोऽधिकतरस्तेपामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दु ख देहवद्भिरवाप्यते ॥' (भ गी १२ ५) इति भगवद्वचनात् । 715 Durdharah The Object of hard contemplation During contemplation, it is very difficult to realize His nature, as He is beyond all adjuncts, forms or vehicles, however, some favoured few see Him with great effort (in the lotus) of the heart, after arduous meditation during many incarnations The Lord (BG, Greater is their trouble whose thoughts are set on the Unmanifest, for, the path of the Unmanifest is very hard for the embodied to tread' न आन्तरै रागादिभिर्बाझैरपि दानवादिभि शत्रुभि परा- जित इति अपराजित ॥ ८६ ॥ 12 5) says 1प्राणप्रणिधानादिषु २ शत्रुभि ·318 THE ADYAR LIBRARY BULLETIN .. 716 Aparāntah (862) The Unconquered, by desires and the rest, internally, and by demons and others, externally (Verse 89) विश्वमूर्तिमहामूर्तिःप्तमूर्तिरमूर्तिमान् । अनेकमतिरव्यक्तः शतमूर्तिः शताननः ॥६०॥ विश्व मूर्तिरस्य सर्वात्मकत्वादिति 'विश्वमूर्तिः ।। 717 Visuamūrtih The universal Form, being the universal Self शेषपर्यडकशायिनोऽस्य महती मूर्तिरिति महामूर्तिः । 718 Mahămārtih The great Form, when He is reclining on the huge Sesa couch Gloss. The whole universe is only a part of Him दीप्ता ज्ञानमयी मूर्ति यस्येति, स्वच्छया गृहीता तंजसी मूर्ति दीप्ता अस्येति वा दीप्तमूर्तिः ॥ 719 Diplamūrtih Of blazing Form, of supreme wisdom, or the radiant (tayasa) form is assumed by Him at His own will Gloss. He possesses the brightness of a thousand suns कर्मनिवन्धना मूर्तिग्म्य न विद्यत इति अमूर्तिमान् ॥ 1 विश्वमूर्ति , सर्वात्मरत्वात् 'शेपाहापपर डिस्य

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 319
720 Amurtiman
The Formless,
having no form brought on by kaiman
Gloss His forms are the Unmanifest (Avyakta),
Purusa, etc
अवतारेपु स्वेच्छया लाकानामुपकारिणी बहीर्मूर्तीजत
इति अनेकमूर्ति ॥
721 Anehamurlih.
Of many forms
He tales various forms at His own wish during
incarnations in order to help the world
यद्यप्यनेकमूर्तित्वमस्य तथाप्ययमीदृश एवेति न व्यज्यत
इति अव्यक्त ॥
722 Auzaktah
Unmanifest
Though He has various forms in His incarnations,
still He cannot be defined precisely in His true state
नानाविकल्पजा मूर्तय सविदाकृते सन्तीति शतमूर्ति ॥
723 Satamurtih
Of myriad forms
He, whose form is pure Consciousness, has
many
forms created by His own thought
Gloss
Brahma and other forms are from Him
विश्वादिमूर्तित्व यत अत एव शतानन ।। ६० ।।

·320 THE ADYAR LIBRARY BULLETIN 724. Satānanak. Myriad-faced, as He has the form of the universe, etc. (Verse 90) एको नैकः सवः कः किं यत् तत् पदमनुत्तमम् । लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः ॥६१ ॥ परमार्थत: सजातीयविजातीयस्वगत भेद विनिर्मुक्तत्वात् एकः । 'एकमेवाद्वितीयम्' (छा. उ. ६. २) इति श्रुतेः ।। 725. Ekah. The One, being devoid of any distinction such as sajātiya pertaining to the same species, bijātiza, pertaining to different species and svagata, pertaining to the different parts of the same thing. The śruti (CU, 6. 2) says: 'There is only one, without a second.' Gloss: He has nonc equal or superior to Him. मायया बहुरूपत्वाद् नैकः । इन्द्रो मायाभिः पुरुरूप ईयते' (बृ. उ. २. ५. १६) इति श्रुतेः ।। 726. Naikat The Many, by His māyā. The sruti (BU, 2. 5. 19) says: 'Thc Lord sports with many forms by His mõju' Gloss: There is no limit to His manifestations (vibhāti-s). सोमो यत्राभिपूयते सोऽध्वरः सवः ।। 1 नानात्ववि विमुक्नत्वात्. .

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 321 727 Savah , The Soma sacrifice, where the juice of Soma plant is prepared and offered कशब्द सुखवाचक । तेन स्तूयत इति कः। क ब्रह्म' (छा उ ४ १०) इति श्रुते ॥ 728 Kah Happiness, as He is spoken of as such The sruti (CU, 4 10) says 'Happiness is Brahman' Gloss Ka means brightness 'सर्वपुरुषार्थरूपत्वाद् ब्रह्मैव विचार्यमिति ब्रह्म किम् । किं तद्ब्रह्म किमध्यात्मम्' (भ गी ८ १) इति स्मृति । 729 Kim What? (1c Brahman) As Brahman is the supreme goal among all aims of life (purusārtha-s), He is to be inquired after The smrti (BG, 8 1) says 'IVhat Is Brahman? What is Self यच्छब्देन स्वत सिद्धवस्तूद्देशवाचिना ब्रह्म निदिश्यत इति ब्रह्म यत् । 'यतो वा इमानि भूतानि जायन्ते' (तै उ ३ १) इति श्रुते ॥ धवत् सवज्ञ तदव ग्रह्म विचा 1 21 ·322 THE ADYAR LIBRARY BULLETIN । - 730. Tat. Which (i.e. Brahman). The pronoun yat denotes an alrcady existing object. The fruti (TU, 3. I) says: “From which all these beings come out...' तनोतीति ब्रह्म तत् 'ओं तत् सदिति निर्देशो ब्रह्मण- स्त्रिविधः स्मृतः' (भ. गो. १७. २३) इति भगवद्वचनात् ।। 731. Tat. That (i.e. Brahman). That which pervades (everywhere). The Lord (BG, 17. 23) says: 'Om, tat, sat:-this has been taught to be the triple designation of Brahman.' पद्यते गम्यते मुमुक्षुभिरिति पदम् । यस्मादुत्कृष्टं नास्ति तद् अनुत्तमम् । सविशेषणमिदमेकं नाम पदमनुत्तमम् इति ।। 732. Padamanuttamam. The unequalled Status. Status: Hc is sought after by those yearning after emancipation. Unequalled Hc than whom there is no higher. आधारभूतेऽस्मिन् सकला लोका वध्यन्त इति 'लोकानां वन्धुः लोकबन्धुः । लोकाना जनकत्वात् जनकोपमो बन्धुर्ना- स्तीति वा । लोकाना बन्धुकृत्यं हिताहितोपदेशं श्रुतिस्मृतिलक्षणं कृतवानिति वा लोकबन्धुः ॥ सोरवय. मान्यां साथ-

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733 Lokabandhuh
The Support of the universe
Since all the worlds are bound up with Him who
is the support of all, or because He is the father of the
worlds, and there is no friend equal to one's father,
or because He instructs the world as a kinsman in
right and wrong, through stutt and smrti
लोकै थ्यते याच्यते 'लोकानुपतपति लोकेभ्य आशास्ते
लोकानामीष्ट इति वा लोकनाथ ।।
734 Lokanāthah
The Lord of the universe
As He is sought after (nath) by the world, or as He
shines in, or blesses, or rules the world
मधुकुले जातत्वात् माधव. ।।
735 Madhavah
Madhu's offspring,
as Krsna was born in the family of Madhu, a
Yadava
भक्ताना स्नेहीति भक्तवत्सलः ।। १ ।।
736 Bhaklavatsalah
Affectionate to His devotees (Verse 91)
Gloss He destroys the sins of His devotees or
keeps them under His protection
4
1 तानु तेभ्य
3 तपामीप्ट नानाधू यायोक्तापश्वर्याशी पु
इति धातुपाठात्
'भक्तस्नेहित्वात् भक्त'

·324 THE ADYAR LIBRARY BULLETIN सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी। वीरहा विषमः शून्यो 'घृताशीरचलश्चलः ॥१२॥ 'सुवर्णस्येव वर्णोऽस्येति सुवर्णवर्णः । ' यदा पश्य पश्यते रुक्मवर्णम्' (मु उ ३ १ ३) इति श्रुते ।। 737 Suvarnavarnah Golden-hued The sruta (MU, 3 1 3) says When the beholder secs the golden-coloured हेमेवाङ्ग वपुरस्येति हेमाङ्ग । य एपोऽन्तरादित्य हिरण्मय पुरुप ' (छा उ १६) इति श्रुते ।। 738 Hemangah Tith limbs like gold The frutr (CU, 1 6) says 'That this golden person seen in the sun वराणि शोभनान्यङ्गान्यस्येति वराङ्गः॥ 739 Varangah. (Vith beautiful limbs चन्दनै आह्लादनैरङ्गदै केयूरभूपित इति चन्दनाङ्गदी ।। 740 Candanāngadi With attractive armlets Gloss He is besmcared with pleasing sandal (candano) धर्मत्राणाय वीरान् असुरमुख्यान् हन्तीति वीरहा ।। घृताचीर' 'सुवर्णस्य यण श्व असुरान् हिरण्यकशिपुप्रमृतीन रागादीश्य है.' 1 3

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savs
7411 Virahā
The Slayer of the valiant foes,
as He slays the Asura-chiefs to protect righteousness.
समो नास्य विद्यते सर्वविलक्षणत्वादिति 'विषमः। 'न
त्वत्समोऽस्त्यभ्यधिक कुतोऽन्य ' (भ गी ११ ४३) इति
भगवचनात् ।।
742 Visamah
Unequalled
As He transcends everything Arjuna (BG, 11 43)
• There is none equal or superior to You'
Gloss He
protects the good and destroys the bad
सर्वविशेषरहितत्वात् शून्यवत् शून्य ।।
743 Sunyah
Void (of attributes)
As He is without any attributes, He is like the void
Gloss He is frce from faults
घृता विगलिता आशिप प्रार्थना अस्येति घृताशी. ।
744 Ghrtāsch
He who makes no requests
Gloss. He, as child Krsna, ate the butter stolen
from cowherds' houses
न स्वरूपात् न मामर्थ्यान च ज्ञानादिकाद् गुणात् चलन
विद्यतेऽस्येति अचल ॥
1 विषम सर्वलोपविलमणत्वात् 'पताशी । क्षरणदीप्त्यारित
धातुपाठान
3 अचल कौनितोऽच्युत

·326 THE ADYAR LIBRARY BULLETIN 745. Acalah. The Immutable, as He undergoes no change in His nature, power, wisdom or other attributes. वायुरूपेण चलतीति चलः ।। ६२ ।। 746. Calah. Thc Hlutable, in His aspect as air (Vayu). (Versc 92) Gloss: He rushed from His place (Vaikuntha) to the rescue of His devotee, the elephant (vidc the Gajendramoksa in the Bhāgavala). अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृत् । सुमेधा मेधजो धन्यः सत्यमेधा धराधरः ॥ १३ ॥ अनात्मवस्तुष्वात्माभिमानो नास्त्यस्य स्वच्छसंवेदनाकृतरिति- अमानी ॥ 747. Amāni. He who has no egotism. Being the unegoistic Intclligence, He has no mistaken notions of Atman in things that are not Atman, such as the body स्वमायया सर्वेपामनात्मसु मान आत्माभिमानं ददातीति, भक्ताना मानं सत्कार ददातीति वा, अमिष्ठाना मानं सत्कारं द्यति खण्डयतीति, 'तत्त्वविदामनात्मसु मानम् आत्माभिमान द्यति खण्डयतीति वा मानदः ।। गजेन्द्रादिमोसायं स्वस्थानाद् गतवानिति चल . तेपामहबार सण्डपतीनि वा, अघर्मिष्ठाना मलार यानि या. नितोरपक.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 327
748. Manadah.
He who generates egotistic consciousness.
Through His māyā He makes others see Ātman as
the reverse; or because He confers rewards upon His
devotees; or He prevents rewards to the unrighteous;
or because He destroys wrong notions of Atman in
earncst seekers.
सर्वैर्माननीय पूजनीय सर्वेश्वरत्वादिति मान्यः ।।
749. Manyah.
Adored by all,
being the Lord of all.
चतुर्दशाना लोकानामीश्वरत्वात् लोकस्वामी ॥
750. Lokasvāmi
The Lord of the universe,
as He is the Lord of the fourteen worlds (the seven
above and seven below).
वीन् लोकान् धारयतीति 'त्रिलोकधृत् ।।
751. Trilokadhrk (Trilokadhrt)
The Supporter of threc worlds
शोभना मेधा प्रज्ञास्येति सुमेधाः। 'नित्यमसिच् प्रजामे-
धयो.' (५. ४ १२२) इति समासान्तोऽसिन् प्रत्यय ।।
752. Sumedhah.
Or bright intelligence
त्रिलोकधक
सिच

·328 THE ADYAR LIBRARY BULLETIN Gloss He as Krsna told the cowherds that He was born as their relation as a human being (not revealing His real nature) मेधे अध्वरे जायत इति मेधज ।। 753 Medhajah Born in the sacrifice, as the sacuficer (rajamana) The initiation as Yajamana is considered to be a new birth Gloss He took His birth in Yaşña as the son of Devaki कृतार्थ -धन्य । 754 Dhanyah Fortunate, because His objects are fulfilled Gloss Kubera and others became wealthy by His grace सत्या अस्तिथा मेधा अस्येति सत्यमेधा । 755 Satyamedhah Of unfailing intelligence Gloss Hc possessed the knowledge of the Vcdn-s and their numcrous branches अशरशेप शेपाोरशेपा धरा धारयन् धराधर ॥ ६३ ॥ 756 Dharadharah The Support of the cirth,

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329
through His amsa-s or manifestations as the mighty
serpent Sesa and others
(Verse 93)
Gloss: He lifted up the Govardhana mountain.
तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः ।
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः ।। ६४ ।।
'तेजसा अम्भसा सर्वदा आदित्यरूपेण वर्पणात् तेजोवृषः॥
757. Tejoursah.
He that showers rain
He always showers rain through the medium of
the sun.
Gloss: He showered His effulgence [in universal
form) to create faith in Arjuna.
द्युतिम् अङ्गगता कान्ति धारयन् द्युतिधरः ।।
758. DJuttdharah
Thc Bearer of radiance
In His incarnations He possessed radiance in His
limbs.
Gloss: He bears the radiance fit to be at the
head of all deva-s.
सर्वशस्त्रभृता श्रेष्ठ सर्वशस्त्रभृतां वरः ।।
759. Sarvasastrabhrtāmvarah
The Best of those that weld weapons
Gloss: BG, 10 31 says: 'I am Rāma among those
who wield weapons'
तेजसा भासा सर्वदा. तेजासि आदाय आदित्यरूपेण वर्षतीति वा
धान्ति धारयतीति सता कौति वा धारयन्
.

·330 THE ADYAR LIBRARY BULLETIN भक्तरुपहृत पत्रपुष्पादिक प्रगृहातीति प्रग्रहः। घावतो विपयारण्ये दुर्दान्तेन्द्रियवाजिन तत्प्रसादेन रश्मिनेव बध्नातीति वा प्रग्रहवत्-प्रग्रहः । 'रश्मौ च' (पा सू ३ ३ ५३) इति पाणिनिवचनात् प्रग्रहशब्दस्य साधुत्वम् ।। 760 Pragrahah The Receiver, of offerings such as leaf, fruit, etc from His devotees Or the uncontrolled horse-like senses roaming over the forest of sense-objects are bound by His grace as by reins 1 स्ववशेन सर्वं निगृहातीति निग्रह. ॥ 761 Nigrahah The Controller, of all independently Gloss Hc controlled Arjuna in the great war of thc Mahabharata विगतमग्रम् अन्तो विनाशोऽस्येति व्यग्रः। भक्तानाम- भीष्टदानेपु व्यग्र इति वा ।। 762 Vjagrah Devoid of ond Or Hc is cvcr intent on fulfilling the desires of His dci otecs चतु शृङ्ग नंकशृङ्गः। 'चत्वारि शृङ्गा' (क म ४. ५८ ३) इति मन्त्रवर्णात् स्वभावेन म्वय गर्व 'धो..

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 331 763 Narkaśmngah The Many-hormed, as He the Sacrificer has four horns in the form of the Veda-s The srutt (RV, 4 58 3) says: 'He having four horns निगदेन मन्त्रेणाग्रे जायत इति निशब्दलोप कृत्वा गदाग्रजः। यहा गदो नाम श्रीवासुदेवावरज' तस्मादये जायत इति गदाग्रजः ।।९४ ।। 764 Gadagrajah Born of mantra, in the Putrakamesti sacrifice as Sri Rama Or He was the elder brother of Gada Gada is the name of the younger brother of Krsna (Verse 94) चतुर्मूतिश्चतुर्बाहुश्चतुर्दूहश्चतुर्गतिः । चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात् ॥ ५ ॥ चतस्रो मूर्तयो विराट्सूत्राव्याकृततुरीयात्मानोऽभ्येति चतुर्मुतिः। सिता रक्ता पीता कृष्णा चेति चतस्रो मूर्तयोऽम्येति वा ।। 765 Caturmurth Of four Forms The four forms arc Viraj, Sutratman, Avyakrta and Turiya, or He who has white, red, yellow and dark-bluc bodies चत्वारो वाहवोऽस्येति चतुर्बाहुः इति नाम वासुदेवे रुढम् । 1वस्यावरज ·332 THE ADYAR LIBRARY BULLETIN 766 Caturbāhuh Four-armed This name has become a conventional one to denotc Vasudeva (1c Visnu) शरीरपुरुषश्छन्द पुरुषो वेदपुरुषो महापुरुष (ऐत आ ३ २ ६) इति बढचोपनिपदुक्ताश्चत्वार पुरुपा व्यूहा अस्येति चतुर्युहः ।। 767 Caturvjūhah Having foui vjūha-s The four vyäha-s or manifestations (as mentioned in the Ari, 2 9) are The Purusa in the body, the Purusa in the chandas, the Purusa in the Vedas, and the great Purusa' आश्रमाणा वर्णाना चतुर्णा यथोक्तकारिणागति चतुर्गतिः।। 768 Caturganih The Goal of the four Thc four stages of life (asrama-s) and the four castes, when their respective rules are observed रागद्वेषादिरहितत्वात् चतुर आत्मा मनोऽस्येति, मनोबुद्धय- हकारचित्ताख्यान्त करणचतुष्टयात्मकत्वाहा, चतुरात्मा ।। 769 Caturalma The Clear-minded, bccausc His mind is free from desire, hatred, etc , or asharing the fourfold antahkarana or inner orgn, namely

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manas, buddhi, ahamkara and citta (mind, intellect, ego
and mindstuff)
धर्मार्थकाममोक्षाख्यपुरुषार्थचतुष्टय भवति उत्पद्यते-
ऽस्मादिति चतुर्भाव ॥
770 Caturbhavah
The Source of the four,
namely, righteousness, wealth, pleasure and
emancipation
यथावद् वेत्ति चतुर्णा वेदानामर्थमिति चतुर्वेदवित् ।।
771 Caturvedavit
The Knower of the four Veda s,
as He knows the meaning of the four Veda-s as
they are
एक पादोऽस्येति एकपात् । ‘पादोऽस्य विश्वा भूतानि'
(तै आ ३ १२) इति श्रुते । 'विष्टभ्याहमिद कृत्स्नमेका-
शेन स्थितो जगत्' (भ गी १० ४२) इति 'भगवद्वचनात्
18५ ।।
772 Ekapat
The One footed
The stutt (TĂ, 3 12) says 'All beings arc a
The smrtı (BG, 10 42) says 'I stand
supporting the whole world by a part of Myself'
(Verse 95)
Gloss He is known as the supreme
स्मृतश्च
part of Him'
1

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समावर्ती (5) निवृत्तात्मा दुर्जयो दुरतिक्रमः ।
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा ।। ६६ ।।
ससारचक्रस्य सम्यगावर्तक इति समावर्त ।।
773 Samăvartah
The skilful Turner,
of the wheel of worldly life
Gloss He is turning rightly the avatāra-s or
incarnations
सर्वत्र 'वर्तमानत्वात् अनिवृत्त कुतोऽपीति अनि-
वृत्तात्मा। निवृत्त आत्मा मनो विपयेभ्योऽस्येति वा निवृत्तात्मा ।।
774 Aniorttālmā (Norttālmā)
He who never turns away,
being omnipresent. Or His nature turns away from
the objects of senses (Nivrttātmā)
जेतु न शक्यत इति दुर्जयः ।
775 Durjayal
The Invincible
भयहेतुत्वादस्याज्ञा सूर्यादयो नातिशामन्तीति दुरतिक्रमः ।
'भयादस्याग्निस्तपति भयात् तपति सूर्य ।
भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चम ॥'
(क. उ ६.३)
इति मन्त्रवर्णात् । 'महद्भय वजमुद्यतम्' (उ ६.२)
इति च ॥
वर्तमानत्वान निवते आत्मा
न निवा-

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 335 . 776 Duratikramah Never transgressed Being the source of fear, none dare disobey His orders The srutz (KU, 6 3 and 2) says Through fear of Him burns the fire, through fear of Him shines the sun, through fear of Him function Indra, the wind, and the Death as the fifth It is a great menace like an uplifted thunderbolt' Gloss There is no other final rest exccpt at His feet दुर्लभया भक्त्या 'लभ्यत इति दुर्लभ. । जन्मान्तरसहस्रेषु तपोज्ञानसमाधिभि । नराणा क्षीणपापाना कृष्ण भक्ति प्रजायते ।। इति व्यासवचनात् । 'भक्त्या लभ्यस्त्वनन्यया ' (भ गी ८. २२) इति भगवद्वचनाच्च ।। 777 Durlabhah Hard to realize, cxcept through rarc devotion Vyāsa says 'Devotion towards Krsna comes to those men whose sins are burnt up by austerities, wisdom and meditation, practised in thousands of lives In BG, 8 22 the Lord says 'I am realized by single hearted devotion Gloss When there is no singlemindedness, one is unable to perceive Him दुखेन गम्यते ज्ञायत इति दुर्गम. ।। नभ्यत्वाद दुलंम 1

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778. Durgamah.
Known with difficulty.
Gloss: Adurgama: one can easily reach Him when
single-mindedness is obtained.
अन्तरायप्रतिहतैर्दुःखादवाप्यत इति दुर्गः ।।
779. Durgah.
Not easily realized,
due to obstacles and difficulties.
Gloss: He is to approached like a fort by
attackers.
दु.खेनावास्यते चित्ते योगिभिः समाधाविति दुरावासः ।।
780. Durāvāsalh.
Not easily retained,
in the heart by thc Yogin-s during decp meditation.
'दुरारिण दुर्गामिनो दानवादयः तान् हन्तीति दुरारिहा
11६६ ।।
781. Durānha.
Thc Slayer of wicked crcmics,
such as thc demons.
(Verse 96)
Gloss: He destroy's cven thic sins incurred by the
unrighteous, if they turn to Him.
शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः ।
इन्द्रकर्मा महाफर्मा कृतकर्मा कृतागमः ।।६७ ॥
शोभनरङ्गः अवयवः ध्येयत्वात् शुभाङ्गः॥
1दरारयः इति पाठ. ममीचीन.

·. . विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 337 782 Subhangali Of beautiful limbs He is to be meditated upon as having beautiful limbs. Gloss. The beautıful form in His incarnation as Krsna showered happiness on the cowherdesses लोकाना सार सारङ्गवत् भृगवद् गृह्णातीति लोकसारङ्गः। 'प्रजापतिर्लोकानभ्यतपत्' (छा उ २ २३) इति श्रुते , लोकसार प्रणव । तेन प्रतिपत्तव्य इति वा । पृषो- दरादित्वात् साधुत्वम् ॥ 783 Lokasarangah The Taker of the essence of the universe, like a bee the essence from flowers, or the essence of the universe is the Pranaya or Omkāra as the srutz (CU, 2 23) says 'Prajāpati reflected on mankind and He is to be reached by it शोभनस्तन्तु विस्तीर्ण प्रपञ्चोऽस्येति सुतन्तु । 784. Sutantuh 1 Beautifully expanded, like the universe Gloss He is the good progeny of Vasudeva तमेव तन्तु वर्धयतीति छेदयतीति वा तन्तुवर्धनः । प He is a The followers of Mahatma Gandhi quote this word and the next to support their spunning wheel (Charka) work very fine thread Himself', and * He is the increaser of the thread' 22 ·338 THE ADYAR LIBRARY BULLETIN 785. Tantuvardhanah. The Enhancer of the expanded (universe). Or He withdraws the world (vardh=to cut). Gloss; He increased the line of Pradyumna and others. इन्द्रस्य कमव कर्मास्येति इन्द्रकर्मा । 'ऐश्वर्यकत्यर्थः ।। 786. Indrakarmā. Resembling Indra in His actions. That is, great and glorious were His actions. महान्ति वियदादीनि भूतानि कर्माणि कार्याण्यस्यति महा- कर्मा ॥ 787. Mahākarmā. of great deeds. Whose great cffects are the ether and other clcmcnts. कृतमेव सर्व कृतार्थत्वात् न कर्तव्यं किंचिदपि कर्मास्य विद्यत इति कृतकर्मा ॥ धर्मात्मकं कर्म कृतवानिति वा ।। 788. Krtakarma or fulfilled activities, as He has nothing more to achicvc; or as Hc has performed virtuous deeds in His incarnations. ऐश्वयं यत्पपं.

·339 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् कृतो वेदात्मक आगमो येनेति कृतागमः ।' अस्य महतो भूतस्य निश्वसितमेतत् ' (वृ उ २ ४ १०) इत्यादिश्रुतेः ।।६७ ।। 789. Krtāgamah The Author of the Veda-s The srutz (BU, 2 4 10) says 'The Rgveda ... are the breath of this great Being' Gloss. This refers to the Buddhist Agama literature where Buddha is accepted as an incarnation of Visnu (Verse 97) उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः । अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयो ॥६८ ॥ उत्कृष्ट भव जन्म स्वेच्छया भजतीति, उद्गत अपगत जन्मास्य सर्वकारणत्वादिति वा उद्भवः । 790. Udbhavah Of superior birth, being born of His free wall, wherever He likes, or being the root of all, His birth is unknown विश्वातिशायिसौभाग्यशालित्वात् सुन्दरः। 791. Sundarah Of unequalled handsomeness, as He possesses charm, transcending all Gloss: His beauty is superior even to that of the god of love (Manmatha)

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सुष्ठु उनत्तीति सुन्दः । 'उन्दी क्लेदने' इत्यस्माद्धातो.
पचायच्, आर्दीभावस्य वाचक , करुणाकर इत्यर्थ । पृषोदरा-
दित्वात् पररूपत्वम् ।।
792 Sundah
Of melting nature,
due to great compassion
Gloss: He destroys the good actions also of His
devotees (in salvation), for actions good or bad lead
to attachment
रत्नशब्देन शोभा लक्ष्यते रत्नवत् सुन्दरा
नाभिरस्येति
रत्ननाभः।
793 Ratnanabhah
of beautiful navel
Gloss His navel is to be seen like a jewel
शोभन लोचन नयन ज्ञान वा अस्येति सुलोचनः ।।
794 Sulocanah
of charming cyes
Or of superior wisdom
Gloss. His wisdom is to deceive the demons
(dartya-s).
ब्रह्मादिभि पूज्यतमैरपि अर्चनीयत्वात् अफः ।।
795 Arkah
The Adored,
cven by Brahmi and others who arc the most
worshipped

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वाजमन्नमथिना सनोति ददातीति वाजसन. ॥
796 Vājasanah.
The Giver of food,
to the needy
प्रलयाम्भसि शृङ्गवान् मत्स्यविशेषरूप शङ्गी। मत्वर्थी-
योऽतिशायने इनिप्रत्यय ।।
797 Smge
The Horned,
during Pralaya when He assumes the form of a
special fish [to guide the world)
Gloss This may refer to the Boar (Varāha)
incarnation as well
अरीनतिशयेन जयति जयहेतुर्वा जयन्तः ॥
798 Jayantah
The Conqueror,
of enemies, or He who is the cause of the victory
[of the deva-s]
सर्वविषय ज्ञानमस्येति सर्ववित् आभ्यन्तरान् रागादीन्
बाह्यान् हिरण्याक्षादीश्च दुर्जयान् जेतु शीलमस्येति जयी ।
तच्छोलाधिकारे 'जिदृक्षि' (पा सू ३ २ १५७) इत्यादि-
पाणिनीयवचनाद् इनिप्रत्यय । सर्वविच्चासौ 'जयी चेति
सर्वविज्जयो इत्येक नाम ।। ६८ ॥
1जयी चत्यक नाम

·342 THE ADYAR LIBRARY BULLETIN 799. Sarvavijayi. The Omniscient and Victorious. He overcomes the internal foes such as desire, etc. and mighty external foes such as the demon Hiranyakşa and others. (Verse 98) सुवर्णबिन्दुः बिन्दवः अवयवाः सुवर्णसदृशा अस्येति सुवर्णविन्दुः ।। आप्रणखात् सर्व एव सुवर्णः' (छा. उ. १. ६) इतिश्रुतेः । शोभनो वर्ण: अक्षरं विन्दुश्च यस्मिन् मन्त्रे तन्मन्त्रात्मा वा सुवर्णबिन्दुः ॥ इति नाम्नामष्टमं शतकं विवृतम् ।। इत्यष्टमशतकभाष्यम् ॥ 800. Suvarnabinduh. With limbs radiant like gold. The sruti (CU, 1. 6) says: 'He having a golden body even unto the nails '; or in whose mantra arc thic auspicious letter (o) and bindu (anusvāra). Thus ends the Eighth Hundred अथ नवमशतकभाष्यम् ।। THE NINTH HUNDRED अक्षोभ्यः सर्ववागीश्वरेश्वरः। महाह्रदो महागौ महाभूतो 'महानिधिः ॥ १९ ॥ 1महाधनः

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रागादिभि शब्दादिविपर्यश्च निदशारिभिश्च न क्षोभ्यत
इति अक्षोभ्यः ॥
801. Aksobhyah (999)
The Unruffled,
by desire, hatred, etc, by the objects of the senses
uch as sound, etc and by the focs of deod-s, etc.
सर्वेषा वागीश्वराणा ब्रह्मादीनामपीश्वर सर्ववागीश्वरे-
श्वरः॥
802 Sarvavāgisvareivarah
The Lord of the lords of speech
'The Lords of specch' Brahmā and others
अवगाह्य "सदानन्द विश्रम्य सुखमासते योगिन इति
महाह्रद 'इव महाहदः ।
803 Mahāhradah
The deep Waters
The Yogin-s remain peacefully in His bliss by
plunging into it, hence the simile of the great waters
Gloss. He is very difficult for others to enter
महागर्तवदस्य माया महती दुरत्ययेति महागतः । मम
माया दुरत्यया' (भ गी ७ १४) इति भगवद्वचनात् । अथवा
गर्तशब्दो रथपर्यायो नैरुक्तरुक्त , तस्मान्महारथ -महागतः ।
महारथत्वमस्य प्रसिद्ध भारतादिषु ।।
1रागद्वेषादिभि
तदानन्द
3 इवेति
4
यद्वा

·344 THE ADYAR LIBRARY BULLETIN cross. 804. Mahāgartaḥ. The great Chasm Likc a great chasm, His māyā is very difficult to The Lord (BG, 7. 14) says: 'My māyā is very difficult to.cioss! Or garta is explained by the etymo- Jogists to mean 'chariot', mahāgorta: A great warrior fighting from chariots as described in the Mahabharata and other works. कालत्रयानवच्छिन्नस्वरूपत्वात् महाभूतः ।। 805. Mahābhūtaḥ, The great Being. As His nature is unlimited by the three divisions of time, past, present and future. Gloss: Great men are His manifestations (Cf. BG, 10.41). सर्वभूतान्यस्मिन् निधीयन्त इति निधिः । महाश्चासौ निधि- श्चेति महानिधिः ।। ६६ ।। 806. Mahanidhth. The great Treasure house, of all beings, (Verse 99) कुमुदः कुन्दरः कुन्दः पर्जन्यः 'पवनोऽनिलः । अमृतांशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः ॥१०॥ कुं धरणी भारावतरणं कुर्वन् मोदयतीति कुमुदः । मुदि- रत्रान्तर्भावितणिजर्थः ।। 1 पावन.

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807. Kumudan.
He who gladdens the carth,
by relieving it of its burden (of wicked people).
कुन्दपुष्पतुल्यानि 'शुद्धानि फलानि राति ददाति इति
कुन्दरः। कुन्दपुप्पतुल्यानि शुद्धानि फलानि लाति आदत्ते "इति
वा कुन्दर । 'रलयोवृत्त्येकत्वस्मरणात् । कु धरा दारयामास
हिरण्याक्षजिघासया वाराहं रुपमास्थायेति वा कुन्दरः ।।
808 Kundarah.
The Bestower of reward as agreeable as
the jasmine (Kunda) flower.
He that bestows or receives fruits as pure as the
Kunda flower; or it is said: 'He, taking the form of the
Boar vith a view to slaying Hiranyaksa, tore (dara)
the earth (kum); [Hence he is named Kundara]'
कुन्दोपमसुन्दराङ्गत्वात् स्वच्छतया स्फटिकनिर्मल कुन्दः।
कुं पृथ्वी 'कश्यपायादादिति वा कुन्दः।
'सर्वपापविशुद्धयर्थं वाजिमेधेन चेष्टवान् ।
तस्मिन् यज्ञे महादाने दक्षिणा भृगुनन्दन ।।
मारीचाय ददौ प्रीत कश्यपाय वसुधराम् ।।'
इति हरिवशे (३१ १०६)
कुं पृथ्वी द्यति खण्डयतीति वा कुन्दः । कुशब्देन पृथ्वीश्वरा
लक्ष्यन्ते ।
1
शुभ्राणि धर्मानुबन्धीनि फलानि
' इति रलयोवृत्त्येकत्वस्मरणात् बुन्दर
3रा ला दान इति रलयो
4 प्रददाविति कुन्दो वा
5 कुन्दो वा

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निःक्षत्रियां यश्च चकार मेदिनी-
मनेकशो बाहुवनं तथाच्छिनत् ।
यः कार्तवीर्यस्य स भार्गवोत्तमो
ममास्तु माङ्गल्यविवृद्धये हरिः'
इति विष्णुधर्मे (४३. ३७)
809. Kundah.
Beautiful and pure like Kunda flower.
He who has charming limbs like the Kunda flower;
or He who made a gift (da) of this carth (hum)
unto Kasyapa. The Harivamsa (31. 106) says: ' The
son of Bhțgu, in order to purge all his sins, performed
the horse sacrifice. In that sacrifice which requircd
great gifts to be given away, Hc, in His incarnation as
the son of Bhrgu, made a gift of the carth to Marica
with great pleasure'; or, Hc who brings thc carth under
subjection; herc ku stands for thic rulcrs of the carth,
and do for slaying The Vişnudharma (43. 37) says:
Let Hari, the best of the Blırgu family, who made the
carth free from wicked Ksatriya-s many a time and
who cut off the thousand arms of Kārtavirya, bc with
me for the increase of prosperity.'
पर्जन्यवदाध्यात्मिकादितापत्रयं शमयतीति, गर्वान् कामा.
नभिवतीति वा, पर्जन्यः ।।
810. Parjanyat.
'Thc Rain-cloud,

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 347 He extinguishes the three kinds of burning miseries concerning the body and the rest, even as the raincharged cloud cools the earth by its downpour, or He who showers all desired objects like rain स्मृतिमात्रेण पुनातीति 'पवन । 811 Pavanah or Pavanah The Purifier, merely by remembering Him Gloss His story, if repeated, purnfies the narrator and the hearcı like the stream from His feet (Ganga, which has her source at Visnu's feet) इलति प्रेरण करोतीति इल । तद्रहितत्वात् अनिल । इलति स्वपिति इत्यज्ञ इल , तद्विपरीत अनिल., नित्यप्रबुद्ध- स्वरूपत्वादिति वा । अथवा निलतेर्गहनार्थात् कप्रत्ययान्तात् अगहन -अनिल । भक्तेभ्य सुलभ । 812 Anilah The Non enforcer Orila to sleep, which indicates one who is ignorant, and a indicates negation, so He is named Anila as He is ever omniscient, or nila means inaccessible, and anıla easily accessible to His devotees 'स्वरूपामृतमश्नातीति अमृताश । मथितममृत सुरान् पाययित्वा स्वय चाश्नातीति वा अमृताश । 1 ताद निल इति स्पम । पावन "त्वादनिलो वा * स्वात्मामृत, स्वात्मानन्दामृत 5 चापिददिति ·348 THE ADYAR LIBRARY BULLETIN 'अमृता अविनश्वरफलत्वादाशा वाञ्छा अस्येति वा ।। 813. Amrtasah. Enjoyer of immortality, being Himself the source of nectar; or He who gave the nectar to deva-s and Himself partook of it; i.e. the nectar obtained by the churning [of the ocean of milk]; or whose desire is ever fulfilled. मृतं मरणं तद्रहितं वपुरस्येति अमृतवपुः ।। 814. Amrtavapuh. Of immortal form. सर्व जानातीति सर्वज्ञः। 'यः सर्वज्ञः सर्ववित्' (मु. उ. १. १.६) इति श्रुतेः ।। 815. Sarvajiali. The Omniscient. The śruti (MU, 1. 1. 9) says: 'He who is omniscicnt and all-knowcr.' Gloss: H¢ knows how to grant everything desired by His devotees. सर्वतोऽक्षिशिरोमुखम् ' (भ.गी. १३. १३) इति भगव- द्वचनात् सर्वतोमुखः ।। १०० ।। 816. Sarostomukhah. Having faces on all sides. . . 1अनश्वरः ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 349 The Lord (BG, 13 13) says: 'He, having eyes, heads and faces on all sides (Verse 100) सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः । न्यग्रोधोदुम्बरोऽश्वत्थश्चाणान्ध्रनिषूदनः ॥ १०१ ॥ पत्रपुष्पादिभि भक्तिमानसमर्पित सुखेन लभ्यत इति सुलभः। 'पत्रेषु पुष्पेषु फलेषु तोयेष्वकीतलभ्येपु सदैव सत्सु । भक्त्येकलभ्ये पुरुपे पुराणे मुक्त्यै कथ न क्रियते प्रयत्न ।' इति महाभारते । 817 Sulabhah 'How can Easily Attainable, even by the offer of leaves, flowers, fruits, etc. with full devotion The Mahabharata says one fail to work for cmancipation when the ancient Purusa is capable of being attained by devotion alone, worshipping Him with the offerings of leaves, flowers, fruits, and water, which are always obtainable without any cost" "शोभन 'व्रतयति भुडक्ते भोजनान्निवर्तत इति वा सुव्रतः।। 818 Sudralah Of excellent vows 1 मुक्ती शोभन व्रत नियतो भुक्ते । भोज 3 व्रत नियतो भुक्ने

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THE ADVAR LIBRARY BULLETIN
.
Or He who enjoys food (offered by selfless devotees
like Kucela), or abstains from it during vows (as
Naranārāyana).
अनन्याधीनसिद्धित्वात् सिद्धः ।।
819. Siddhah.
The Perfect,
as His perfection does not depend on others.
Gloss: The good ones attain perfect tapas, salvation
etc. by serving Him.
सुरशन्नव एवास्य शत्रवः, तान् जयतीति शत्रुजित् ।
820. Satrujit.
The Conqucror of focs.
The focs are those who are inimical to gods.
सुरशवूणा तापनात् शत्रुतापनः ।
821. Satrutāpanah.
The Torincntor of the focs.
Gloss:
He causes pain to the cncmics through
Kakutstha, an ancestor of Rima, and other kings who
punish the enemics of gods.
न्यक् अर्वाक् रोहति सर्वेषामुपरि वर्तत इति न्यग्रोधः ।
पृपोदरादित्वात् हकारस्य धकारादेश । सर्वाणि भूतानि न्यकृत्य
निजमायां वृणोति निरुणद्धीति वा ।।
1 820 and 82) make one nime, according to some.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 351 822 Nyagrodhah He who is above all, as a Banyan tree which spreads afar Or He who, controlling all beings, veils Himself by māyā अम्बरादुद्गत कारणत्वेनेति उदुम्बरः। पृषोदरादि- त्वादेवाकारस्योकारादेश। यद्वा 'ऊ अन्नम्, तेन तदात्मना विश्व पोपयन् उदुम्बरः। 2 ' ऊर्वा अन्नमुदुम्बर ' (तै ब्रा १ २. ७, १ ३ ८) इति श्रुते । न्यग्रोधोदुम्बर इत्यत्र विसर्गलोपे *सधिरार्ष । 823 Udumbarah Transcending the cther, as its cause, or He that nourishes the universe in the shape of food, etc The srutt (TB, 1 3 8) says: 'Udumbara means the food, etc श्वो न स्थास्यतीति अश्वत्थः, पृपोदरादित्वादेव सकारस्य तकारादेश । अश्वत्थ इव तिष्ठतीति वा अश्वत्थ । 'ऊर्ध्वमूलो- ऽवाक्शाख एपोऽश्वत्थ सनातन । तदेव शुरु तद् ब्रह्म (क उ ६. १) इति श्रुते ऊर्ध्वमूलमध शाखमश्वत्थ प्राहुरव्ययम् । (भ. गी. १५ १) इति स्मृतेश्च । 1 उदुम्बरमन्नादम् 2. उर्वा उदुम्बर । ऊर्गमम् (तं स ५ ४ ६) इति युतिरप्यतानुसधेया ।। ऊर्वा अन्नाद्यमुदुम्बरम मधिरा 'वृते सधि.. वोऽपिन स्थातति ·352 THE ADYAR LIBRARY BULLETIN 824 Asvaltha The impermanent tree (of worldly life). Or the holy fig tree That which may vanish the next day is called Asvattha, ie the samsāra tree The sruti (KU, 6 1) says 'This eternal tree, having its root abosc, and branches below The smrit (BG, 15 1) also says: *They speak of an eternal Aśvattha trec, roots above and branches below! चाणूरनामानमसुर निपूदितवानिति चाणूरान्ध्रनिपूदन. ॥ १०१॥ 825 Gänūrāndhranı südanah The slayer of an Asura by namc Cānůra. He was a wrestler sent by Kamsa to kill Sri Krma (Verse 101) सहस्राचि सप्तजिह्व- सप्तधा. सप्तवाहन. । अमूर्तिरनघोऽचिन्त्यो भयकृद् भयनाशनः ॥ १०२ ॥ सहस्राणि अनन्तानि अर्चीपि यस्य स सहस्राचिः। 'दिवि सूर्यसहस्रस्य' (भ गी ११ १२) इत्यादिगीतावचनात् ।। 826 Sahasrarcık He ulio radiarcs innumerablc rays The BG (1112) says * If the splendour of a thousand suns were to rise up in the sky अत्र श्पवित्पुस्तके 'मासाम्प मापन 'पारोदापा

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
353
Gloss: The rays of the sun, etc have their source
in Him.
सप्त जिह्वा 'अस्य सन्तीति सप्तजिह्वः । अग्निरूपी ।
काली कराली च मनोजवा च
सुलोहिता या च सुधूम्रवर्णा ।
स्फुलिङ्गिनी विश्वरूपी च देवी
लोलायमाना इति सप्त जिह्वा ।।' (मु. उ.१.२.४)
इति श्रुते.।
827. Saptanhvah
He who has the seven tongues of flames.
The frutz (MU, 1 2 4) says, 'The seven quivering
tongues of the fire are Kali (the black one), Karali
(the terrific one), Manojavā (swift as the mind),
Sulohıtā (the very red one), Sudhūmravarnā (of purple
colour), Sphulingini (emitting sparks), and Višvarūpi
(all-shaped) goddess
सप्त एधासि दीप्तयोऽस्येति सप्तधाः, अग्निः । ' सप्त ते
अग्ने समिध. सप्तजिह्वा ' (तै स १ ५ ३) इति मन्त्रवर्णात् ॥
828 Saptardhah
He that has seven flames
The śrutr (TS, 1.5 3) says 'O Fire, you have
seven flames, seven tongues
अग्नि
अस्येति
23
३ इति मुण्डके श्रूयते, इति मन्तवत्

·354 THE ADYAR LIBRARY BULLETIN - सप्त अश्वा वाहनान्यस्येति सप्तवाहनः । सप्तनामको ऽश्वो वाहनमस्येति वा सप्तवाहन आदित्य । 'एकोऽश्वो वहति सप्तनामा' (तै आ ३ ११ ६, ऋ स १ १६४ २) इति श्रुते । 829 Saptavāhanah He that has seven horses Or whose vehicle is the steed named 'Sapta'. The sruti (TA, 3 11 9) says 'The horse named Sapta is carrying Him' This refers to His manifestation as the sun "मूर्ति घनरूप धारणसमर्थं चराचरलक्षणम्, 'ताभ्यो- ऽभितप्ताभ्यो मूर्तिरजायत' (ऐ उ ४ ३) इति श्रुते । तद्रहित इति अमूर्तिः । अथवा देहसस्थानलक्षणा मूच्छितागा- वयवा मूर्ति , तद्रहित इति अमूर्तिः ।। 830 Amúrtih The Formless Mūrtı or form, consisting of the mobile and immobile things, is capable of being bornc, ac tic The trutt (At U, 4 3) says 'From that agitation the form came to exist' As He us formless He is called Amūrtı, or He who is devoid of thic organs and limbs that consututc the body अघ दुख पाप च द्वयमस्य न विद्यत इति अनघः ।। universe 1 सप्तनामयोज्यो वा वाहनमम्येति सप्तवाहन घनरूपधारणासमर्पचराचरणा मूर्ति 3 पास्प

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 355
831. Anaghah.
The Sinless,
And painless.
प्रमातादिसाक्षित्वेन सर्वप्रमाणागोचरत्वात् अचिन्त्यः ।
अयमीदृश इति "विश्वप्रपञ्चविलक्षणत्वेन चिन्तयितुमशक्यत्वाद्वा
अचिन्त्यः ॥
832. Aantyah.
The Inconceivable,
by any proof, being the Witness of the knower,
etc.; or He that cannot be thought of in any particular
form, as He is different from this expanded universe.
असन्मार्गवर्तिना भयं करोतीति भयकृत् । भक्ताना भयं
कृन्ततीति वा भयकृत् ।।
833. Bhayakxt.
He that causes fear,
to those that follow the path of wickedness; or He
dispels fear from the minds of His devotees
वर्णाश्रमाचारवता भयं नाशयतीति भयनाशनः ।
'वर्णाश्रमाचारवता पुरुषेण पर पुमान् ।।
विष्णुराराध्यते पन्था नान्यस्तत्तोष कारक ।'
(वि.पु ३ ८.६)
"इति पराशरवचनात् ।। १०२ ।।
1 प्रपञ्च'.
कृन्तति कृणोतीति वा
वन्द्यो नान्य कारणम्.
5 इति विष्णुपुराणे । तराराधितत्वात् तेषा भय नाशयतीति वा भयनाशन

·356 THE ADYAR LIBRARY BULLETIN 834. Bhayanāšanah. The Destroyer of fear, of those who adhere to the rules of castes and orders of life. Parāśara (VP, 3. 8. 9) says: 'The supreme Puruşa, Visņu, is worshipped by men who adhere to the rules of caste and äsrama. There is no other path to please Him." (Verse 102) अणुवृहत् कृशः स्थूलो गुणभृद् निर्गुणो महान् ।। अधृतः स्वधृतः 'स्वास्यः प्राग्वंशो वंशवर्धनः ॥१०३ ॥ सौक्ष्म्यातिशयशालित्वात् अणुः । 'एपोऽणुरात्मा चेतसा वेदितव्यः' (मु. उ. ३. १. ६) इति श्रुतेः । 835. Anuh. The Subtle, as He is the minutest of all. The fruti-(MU, 3. 1. 9) says: “This subtlc Atman is to be known by mind.' Gloss; He is able to permcate the jiva-s. बृहत्वाद् वृहणत्वाच्च ब्रह्म बृहत् । 'महतो महीयान्' (क. उ. २.२०) इति श्रुतेः ।। 836. Brhat. The Great. He being the greatest and the biggest. The fruti (KU, 2. 20) says: 'He is greater than the great.' 1 स्वास्थ्य. अणुब्रह्म इति मन्त्रवर्णात.

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 357 Gloss. His vastness makes the cther and the other clcmcnts like unto a small vessel , 'अस्थूलम्' (बृ उ ३ ८ ८) इत्यादिना 'दृश्यत्व- प्रतिपेधात् कृशः। 837 Kršah The Thin, as He is devoid of visibility, etc Thc frutt (BU, 3 8 8) says 'He is not of a gross body स्यूलः इत्युपचर्यते, सर्वात्मकत्वात् ।। 838 Sthulah The Gross The word 'gross' is here used in a figurative sense, as He consists of all सत्त्वरजस्तमसा सृष्टिस्थितिलयकर्मस्वधिष्ठातृत्वात् गुण- भूत् । 839 Gunabhrt The Bearer of attributes, because of His being the universal Self and the Lord of creation, preservation, and destruction, by means of sattoa, rajas and iamas constituents 'वस्तुतो गुणाभावात् निर्गुण । 'साक्षी चेता केदलो निर्गु- पश्च' (श्वे उ ६ ११) इति श्रुते ॥ 1 द्रव्यत्व' 2 इत्युपपद्यते परमाथतो गुणा ·358 THE ADYAR LIBRARY BULLETIN 840. Nirgunah. He that transcends all constituents. He is, in truth, devoid of constituents. The fruti (SU, 6. 11) says: “He is the witness as pure consciousness and devoid of constituents.' 'शब्दादिगुणरहितत्वाद् निरतिशयसूक्ष्मत्वाद् नित्यशुद्धसर्व- गतत्वादिना च 'प्रतिवन्धकधर्मजातं तर्कतोऽपि यतो वक्तुं न शक्यमत एव महान् । 'अशब्दोऽशरीरोऽस्पर्शश्च महाञ्छुचिः' (आप. ध. सू. १. २२. ७) इत्यापस्तम्बः ।। 841. Mohan. The Great. It is impossible to speak of Him, cyen for the sake of argument, as possessing any attributes, bccausc Hc is devoid of such attributes as sound, etc. and as He is the minutest of the minute, and cternally purc and all-pervading. The ADS (1. 22. 7) says: 'He is devoid of sound, body, and touch, and is eternally pure.' पृथिव्यादीना धारकाणामपि धारकत्वान्न केनचिद् ध्रियत इति अधृतः॥ 842. ldhrtah. Unsustained. He is not sustained by any; He sustains the carth, which sustain all. । etc., 1गदादिरहितत्वात सयंगास्वादिप्रतिबन्यर. उतरंगा ·विष्णुसहस्रनामस्तोत्रं सशाकरभाष्यम् 359 यद्येवमयं केन धार्यत इत्याशडक्याह स्वेनैव आत्मना धार्यत इति स्वधृतः । स भगवः कस्मिन् प्रतिष्ठित इति, स्वे महिम्नि ' (छा. उ. ७ २४) इति श्रुतेः ।। 843. Sradhrtah. Self-sustained. Here, by way of answering a possible doubt, this name is introduced, i.c. He is sustained by Himself. The fruti (CU, 7. 24) says: “ Where does that immensity abidc, revered Sir? It abides in its own glory.' सु शोभनं पद्मोदरतलवत्ताम्रमभिरूपतममस्यास्यमिति स्वास्यः । वेदात्मको महान् शब्दराशिः तस्य मुखान्निर्गत. पुरुषार्थो- पदेशार्थमिति वा स्वास्यः' । 'अस्य महतो भूतस्य निःश्वसित- मेतद्यदृग्वेदः...' (बृ. उ. २. ४. १०) इत्यादि श्रुतेः ।। 844. Svāsyah. Having a bcautiful face He that has a face of such fascinating beauty that it can be compared to the inside of a lotus, the colour of which is rosy; or He from whose mouth emanated the great mass of Vedic texts for teaching the Purusărtha-s (human goals). The śruti (BU, 2. 4 10) says: 'From this great Being emanated the ægveda 1 2 सुष्छु पयो दरदलवत्तानमास्य 3 शोभनमास्यमस्पति वा स्वास्य 4 अनादिनिधना नित्या वागुत्सृष्टा स्वयमुवा । आदी वेदमयी शुद्धा यत सर्वा प्रवृत्तय ॥ इति स्मृते ·- विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 361 Gloss. Hc bears thc weight of bondage of the devotccs and makes them mukta-s or thc hbcratcd oncs. वेदादिभिरयमेक एव परत्वेन कथित इति कथितः । सर्वेवेंदै कथित इति वा कथितः। 'सर्वे वेदा यत्पदमामनन्ति' (क उ २ १५), 'वेदैश्च सर्वैरहमेव वेद्य ।' (भ गी १५ १५); 'वेदे रामायणे पुण्ये भारते भरतर्षभ । आदौ मध्ये तथा चान्ते विष्णु सर्वत्र गीयते ।।' (हरि भवि १३२ ६५) 'इति श्रुतिस्मृत्यादिवचनेभ्य । 'सोऽध्वन पारमाप्नोति तद्विष्णो परम पदम्' (क उ ३ ६) इत्याद्युक्तम् । किं तदध्वनो विष्णोर्ध्यापनशीलस्य परम पद सतत्त्वमित्याकाडक्षायाम् इन्द्रि- यादिभ्य सर्वेभ्य परत्वेन प्रतिपाद्यते, 'इन्द्रियेभ्य परा ह्या इत्यारभ्य 'पुरुषान्न पर किंचित् सा काष्ठा सा परा गति (क उ. ३ १०-११) इत्यन्तेन य कथित स 'कथितः ।। 848 Kathilah Thc Extolled He alone is declared as supreme by Veda, etc, or He who is described by all the Veda-s The stult (KU, 2 15) says * All the Veda-s describe His status The smrth (BG, 15 15) says 'I alone am to be known by all the Veda-s' Handamsa (3 132 95) says · Visnu , - इत्यादिवचनेभ्य 1 आदी चान्ते च मध्ये च हरि स तत्त्वमि', सत्यमिति ३ विष्णु 4 कथित इत्युक्तम् ·360 THE ADYAR LIBRARY BULLETIN अन्यस्य वंशिनो वंश: पाश्चात्यः अस्य वंश: प्रपञ्चः 'प्रागेव, न पाश्चात्य इति प्राग्वंशः । 845. Pragvamsah. Of Primeval race. Those who are descendants of another are called pāscātya-s' or late comers; that which has come out of Him, i.e. the universe, is the first [in order], not . subsequent. वंशं प्रपञ्चं वर्धयन् छेदयन् वा वंशवर्धनः ।। १०३ ।। 846. Vamsavardhanaḥ. The Expander of the universe, from ordh-to incrcase. Or, Withdrawer of it, from vardh=to cut. Gloss: He increases the progeny according to His own liking. (Verse 103) भारभृत् कथितो योगी योगीशः सर्वकामदः। आश्रमः श्रमणःक्षामः सुपर्णो वायुवाहनः ॥ १०४ ॥ अनन्तादिरूपेण भुवो भारं विभीति भारमृत् । 847. Bharabhrt. The Bearer of burden. Hc that bears the weight of the carth, assuming the form of Ananta or Adiscșa, ctc. गगामागेव. 1 यगः मूलपुरपादाक् इति सूनिगः पारमारपरप. 'धु वेदनपूरणयोः' इति धातुः विप्रा ·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 361 Gloss Hc bcars the wuight of bondage of the devotccs and makes thicm multa-s or tlic liberated oncs वेदादिभिरयमेक एव परत्वेन कथित इति कथितः । सर्ववेदै कथित इति वा कथितः । 'सर्वे वेदा यत्पदमामनन्ति (क उ २ १५), 'वेदैश्च सर्वैरहमेव वेद्य ।' (भ गी १५ १५); . वेदे रामायणे पुण्ये भारते भरतर्षभ । आदौ मध्ये तथा चान्ते विष्णु सर्वत्र गीयते ।।' (हरि भवि १३२ ६५) 'इति श्रुतिस्मृत्यादिवचनेभ्य । 'सोऽध्वन पारमाप्नोति तद्विष्णो परम पदम् ' (क उ ३ ६) इत्याद्युक्तम् । किं तदध्वनो विष्णोापनशीलस्य परम पद सतत्त्वमित्याकाडक्षायाम् इन्द्रि- यादिभ्य सर्वेभ्य परत्वेन प्रतिपाद्यते, 'इन्द्रियेभ्य परा ह्यर्था । इत्यारभ्य 'पुरुपान्न पर किंचित् सा काष्ठा सा परा गति (क उ ३ १०-११) इत्यन्तेन य कथित स कथित ॥ 848 Kathitah The Extolled He alone is declared as supreme by Veda, etc, or He who is described by all the Vedas The stuti (KU, 2 15) says All the Veda s describe His status The smrte (BG, 15 15) says 'I alone am to be known by all the Veda s' Hanvamsa (3 132 95) says U "Visnu 2 इत्यादिवचनभ्य 1 आदौ चान्ते च मध्य च हरि स तत्त्वमि, सत्यमिति विष्णु 4 कथित इत्युक्तम ·362 THE ADYAR LIBRARY BULLETIN 4 is sung everywhere at the beginning, middle and end of the Veda s, the holy Rāmāyana and Bharata, o best of Bhārata race' The stuti (KU, 3 9) says 'He reaches the end of the road, which is the highest place of Visnu' In answer to the doubt as to what is the nature of the highest goal, the highest abode of the allpervadıng Visnu, it is described as being above all senses and the rest He is Kathita (extolled) who has been described in the passages beginning with (KU, 3 10) Higher indeed than the senses are their objects,' and ending with (311) 'Higher than the Puruşa there is nought, this is the last limit and the highest goal' योग ज्ञानम्, तेनैव गम्यत्वात् योगी । योग समाधि स हि स्वात्मनि सर्वदा समाधत्ते स्वमात्मान तेन वा योगी । 849 Yogi Realized through Yoga Yoga means hana, is He can be reached by jt alone, He is called yogi, or Yogi 15 samadh and He who controls His Self withun His self is yog! अन्ये योगिनो "योगान्तरायैर्हन्यन्ते स्वरूपात्प्रमाद्यन्ति । अय तु तद्रहितत्वात् तेपामीश इति योगीश । 850 Yogisah The Lord of yogin-s Other Yogin s uc obstructed (in their progress] by impediments to yoga and (conscquently) full off from 'समाधिसहित स्वारमानम् 'अन्तराप. 1 गम्पत इति योगी

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
363
their progress for from their own position], but He is
free from such [impediments], hence, He is the Lord
of Yogin-s
सर्वान् कामान् 'ददातीति सर्वकामदः । 'फलमत उपपत्ते'
(व्र सू ३ २ ३८) इति व्यासेनाभिहितत्वात् ।।
851 Sarvahamadah
The Fulfiller of all wishes
Vyasa (BS, 3 2 38) says ' From Him (1e the
Lord) there [comes) the fruit (of works), for (that only]
is reasonable'
आश्रमवत् सर्वेपा 'ससारारण्ये 'भ्रमता विश्रमस्थानत्वात्
आश्रमः॥
852 Asramah
The Hermitage (of peace)
He is like a peaceful hermitage to all those who
wander in the forest of samsara
अविवेकिन सर्वान् सतापयतीति श्रमण ।
853 Sramanah
The Torinentor,
of all who are devoid of discrimination
Gloss He enables those who have fallen off from
Yoga practice to continue the same
1
सदा ददातीति
2 भगवता श्रीमदव्यासन व्यासवचनात
4ससारान्धी 5श्रमवता
6 सतापयतीति
3 हितत्वादाश्रम

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क्षामाःक्षीणाः सर्वाःप्रजाः करोतीति क्षामः । 'तत्करोति
तदाचष्टे' (ग. सू. २०४) इति णिचि पचाद्यचि कृते संपन्नः
क्षाम इति ।।
854. Kșāmaḥ.
The Reducer,
of all beings (during Pralaya) to the state prior to
creation.
Gloss: One is enabled to tread all difficult paths
by Him.
सु शोभनानि पर्णानि छन्दांसि संसारतरुरूपिणो ऽस्येति
सुपर्णः। 'छन्दांसि यस्य पर्णानि' (भ. गी. १५. १) इति
भगवद्वचनात् ॥
855. Suparnah.
Having good leaves.
The Veda-s are the leaves of that samsāra tree which
has its root in Him. The Lord (BG, 15. 1) says:
•The Veda-sare its leaves.'
वायुर्वहति यद्भीत्या सर्वाणि भूतानि स: वायुवाहनः ।
'भीपास्माद्वातः पवते' (ते. उ. २. ८) इति श्रुतेः ।। १०४ ॥
856. Vayuvāhandhe
[Through fear of Him) Vayu sustains fall
beings].
The iruti (TU, 2.8) says: 'The wind blows through
fear of Him.'
प्रजा:-

·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 365 Gloss The Vāyu, ie Vāyu's son Hanūmān became the vehicle of (Sri Rāma] on the battle field of Lankā (Verse 104) धनुर्धरो धनुर्वेदो दण्डो दमयिता दम. । अपराजितःसर्वसहोनियन्ता (s) नियमो (5)यम ॥१०॥ श्रीमान् रामनामा महद्धनुर्धारयामासेति धनुर्धर. । 857 Dhanurdharah The Wielder of the bow He in His incarnation as Sri Rama wielded the great bow to protect the sages स एव दाशरथि धनुर्वेद वेत्तीति धनुर्वेद । 858 Dhanurvedah The Knower of the science of archery, in His incarnation as the son of Daſaratha [Śre Rama] 'दमन दमयता दण्ड । 'दण्डो दमयतामस्मि' (भ गी १० ३८) इति भगवद्वचनात् । 859 Dandah The Rod [of justicc] The Lord (BG, 10 38) says Of those that chastise I am the rod' वैवस्वतनरेन्द्रादिरूपेण प्रजा दमयतीति दमयिता । 1 श्रीरामरूपेण धनु रामो मह 3 अदान्तदमनात दण्ड..

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860. Damayita.
The Subduer,
of wicked beings as Vaivasvata (Yama), kings
and others.
Gloss: BG (10. 29) says: 'I am the god of death
(Yama) among the subduers.'
'दम्येषु दण्डकार्य फलं, तच्च स एवेति दमः ।
861. Damah
The Punishment.
He is the punishment itself inflicted on those who
deserve it.
शत्रुभिः न पराजित इति अपराजितः ।।
862. Aparajitah.
Unconquered,
by foes of gods and men.
सर्वकर्मसु समर्थ इति सर्वसहः । सर्वान् शत्रून् सहत इति
वा सर्वसहः । पृथिव्यादिरूपेण वा सर्वसहः ।
863. Sarvasahah
He who is adequate,
to repel enemics, or He who is competent in all His
actions. Or He bears all in His aspect as the carth, etc.
Gloss : He supports the worship of other gods.
सर्वान् स्वेषु स्वेषु कृत्येषु व्यवस्थापयतीति नियन्ता ।
1 दण्डवायं पर शत्रुभिरजित इति वापराजिन
इद वाक्य पुचित् कोशेषु न दृश्यते

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 367 864 Niyantă The Regulator, of all in their respective functions Gloss. According to one's devotion He regulates the worship नियम नियतिस्तस्य न विद्यत इति अनियमः। सर्वनियन्तु नियन्वन्तराभावात् ।। 865 Antyamah or Niyamat The Unrestrained the Restraint (to evil). He knows no restraint, being Himself the restrainer of all Gloss The BU (5 6 1) says 'He rules all this universe नास्य विद्यते यम मृत्युरिति अयमः । अथवा यमनियमौ "योगाङ्गे, तद्गम्यत्वात् स एव नियमो यमः ॥ १०५ ।। 866 Ayamah or Yamah The Deathless or the Restrainer Or nizama and jama are two of the means of [acquiring] Yoga, as He is to be reached by these two, He is called Niyama and Yama (Verse 105) सत्त्ववान् सात्त्विकः सत्य. सत्यधर्मपरायणः । अभिप्रायः प्रिया)ऽर्हः प्रियकृत् प्रीतिवर्धनः ॥ १०६॥ शौर्यवीर्यादिक सत्त्वमस्येति सत्ववान् ।। 1 नियतिनियमन तस्म योगाने नियने उच्यते ३ ऐवयवीर्यादिक ·368 THE ADYAR LIBRARY BULLETIN 867, Sattvavān Possessed of saltva. Sattra: courage, strength, etc. Gloss: He possesses the sattra-body. 'सत्त्वे गुणे प्राधान्येन स्थित इति सात्त्विकः ।। 868 Saltvikah. Chiefly based on the sattva quality. Gloss: He causes one to become a sättvika by His side-glance. सत्सु साधुत्वात् सत्यः ।। 869. Satyah The True, being well disposed to the good. Gloss: The possessor of truth सत्ये यथाभूतार्थकथने धर्मे च चोदनालक्षणे नियत इति सत्यधर्मपरायणः ॥ 870 Satyadharmaparāyanah Ever devoted to truthfulness and rightcousness Dharma. duty characterized by Vedic injunction and prohibition अभिप्रेयते पुरुषार्थकाइक्षिभि , आभिमुख्यन प्रलयेऽस्मिन् प्रेति जगदिति वा अभिप्रायः ।। सत्त्वगुणे वर्तत इति प्ररण नियन इति सत्यधर्मी परमयनमस्येति 1 ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 369 871 Abhiprá, ah The Sought after, by those that seek after the four aims of life (purus artha s), or He to whom all beings directly (abhi) go (praiti) during Pralaya प्रियाणि इष्टान्यहतीति प्रियाह. ॥ 'यद्यदिष्टतम लोके यच्चास्य दयित गृहे । तत्तद् गुणवते देय तदेवाक्षयमिच्छता।' (विष्णुधर्मोत्तरे ५५ ३) इति स्मरणात् । 872 Priyarhah Worthy to receive loved things The smrti (VD, 55 3, MB, 13 58 7) says 'By those that desire the imperishable (Brahman), the most beloved things in the world and the choicest in the house should be given to a meritorious person' (This will become a choice offering to God) स्वागतासनप्रशसार्घ्यपाद्यस्तुतिनमस्कारादिभि पूजा- साधन पूजनीय इति अर्ह । 873 Arhah Deserying worship He should be worshipped by such things as words of welcome, offering of seat, pruse, arghya or offering of water, milh, etc , padza or water for u ashing the feet, glorification, prostrations, etc Gloss He is worshipped by devotees 1 प्रियपूजाप्रशसास्तुति पूजाप्रशसा " पूजनीय इति 24 ·370 THE ADYAR LIBRARY BULLETIN .. न केवल प्रियाह एव, किं तु स्तुत्यादिभिर्भजता प्रिय करो- तीति प्रियकृत् ।। 874 Priyakrt The Doer of pleasing things He is not only worthy to receive beloved things, but He fulfils the desires of those who worship Him by means of hymns, etc. तेपामेव प्रीति वर्धयतीति प्रीतिवर्धनः ॥ १०६ ॥ 875 Pritivardhanah. The Increaser of joy, of those who worship Him. (Verse 106) विहायसगतिज्योतिः सुरुचिर्तुतभुग्विभुः । "रविविरोचनः सूर्यः सविता रविलोचनः ॥ १०७ ।। विहायस विहाया गति आश्रयोऽस्येति विहायसगतिः । विष्णुपदम्, आदित्यो वा ॥ 876 Vihāyasagath He who has His abode in the firmament. It may mcan the abode of Visnu, or thic Sun स्वत एव द्योतत इति ज्योतिः।''नारायण पर ज्योतिः।' (म ना उ १३) इति मन्त्रवर्णात् 1 वर्धयन् स प्रीति रविविनोचन. ३ 'विदुविहायस व्योम पक्षिणश्च विहायस ', 'विहायमापि नारोपि' इति शाश्मतामरी । विहायस विहाय । इद श्रुनिवाश्य पुचित् पाणेषु न दृश्यो।, 'नारायणारा ज्योति. यु.. 4 ·are विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 371 877 Jyotth The Light He that shines of His own accord The stutz (MNU, 11 6) says 'Narayana is the supreme Light' Gloss The arcırāde (northern) path, etc offered [to the devotees] by Him शोभना रुचि दीप्ति इच्छा वा अस्येति सुरुचिः । 878 Suruch Of good effulgence Or of good desire Gloss His wish is to uplift His devotees समस्तदेवतोद्देशेन प्रवृत्तेष्वपि कर्मसु हुत भुडक्ते भुनक्तीति वा हुतभुक्॥ 879 Hutabhuk 1 (887) The Consumer of oblations Though offered to different gods in sacrifices, He is the real Enjoyer Or He protects the offerings (bhuy=to protect) सर्वत्र वर्तमानत्वात् त्रयाणा लोकाना विभुत्वाद्वा विभुः । 880 Vibhuh The All-pervader, because Hc is cvcrvwhcre, or because He is the Lord of the thrcc worlds रवि. आदित्यात्मा ।। 1879 and 880 make one name according to one tradition प्रभु अरमानादत्त इति रवि रममादत्त इति रवि 2 ·372 THE ADYAR LIBRARY BULLETIN 881. Ravih. The Sun, Gloss: The BG (10.21) says: 'Among thc luminarics I am the Sun. He is Ravi because He takes away the waters. The Raghuvamsa (1. 18) says: 'The sun takes away the waters to release the samc a thousand fold as rain. विविधं रोचत इति विरोचनः ।। 882. Virocanai. Of various splendours, such as of the sun, moon, etc. सूते सर्वमिति सूर्यः । सूते श्रियमिति वा सूर्यः । सूते: सुवतर्वा सूर्यशब्दो निपात्यते ।। 'राजसूयसूर्य' (पा. सू. ३. १. ११४) इति पाणिनिवचनात् ।। 883. Suryate He brings forth all Or He brings forth splendour (si to bring forth). सर्वस्य जगत. प्रसविता सविता। 'रसाना च तथादानाद् रविरित्यभिधीयते । प्रजाना तु प्रसवनात् सवितेति निगद्यते ।। इति विष्णुधर्मोत्तरे ॥ 11. मोऽनिर्वा मयिनयभिधीयते ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 373 884 Santā He who brings forth all the universe The Visnudharmottara says 'He is called Ravi because He takes away the juices, and He is named Savitā as He produces all beings रविर्लोचन चक्षुरस्येति रविलोचनः । 'अग्निमर्धा चक्षुपी चन्द्रसूर्यो' (मु उ २ १ ४) इति श्रुते ॥ १०७ ।। 885 Ravilocanah He that has the sun for His eye The sruti (MU, 2 1 4) says 'Whose head is fire, whose eyes are the sun and the moon (Verse 107) अनन्तो हुतभुग्भोक्ता (5) सुखदो नैकजोऽग्रजः । अनिविण्णः सदामर्षी लोकाधिष्ठानमद्भुतः ॥ १०८ ॥ नित्यत्वात् सर्वगतत्वाद् देशकालवस्तुपरिच्छेदाभावात् शेपरूपो वा ।। अनन्त', 886 Anantah 1 The Infinite, because of His being eternal, all-pervading, and unlimited by space, time and substance, or He wlio has the form of the divine serpent (disesa हुत भुनक्तीति हुतभूक् ॥ 1886,887 and 888 make one according to one tradition name ·374 THE ADYAR LIBRARY BULLETIN 887 Hutabhul The Protector of the sacrifice The same name (879) means consumer of oblations' प्रकृति भोग्यामचेतना'भुडक्त इति, जगत् पालयतीति का भोक्ता। matter --10 888 Bloltā The Enjoyer, of the insentient Prahrtı or Or the Protector of the universe (bhuy=to protect) भक्ताना सुख मोक्षलक्षण ददातीति सुखदः । असुख द्यति खण्डयतीति वा असुखद ॥ 889 Sukhadah The Conferrer of bliss, on devotces in the shape of cmancipation (do --- confer), or, if the letter a is prefixed to this namc (Asukhadz) then He is the destroi cr of misery (doza to cut) धर्मगुप्तयेऽमज्जायमानत्वात् नेकजः ।। 890 Naulajah Haung numcrous births, for protecting dharma अग्रे जायत इति अग्रजः । 'हिरण्यगर्भ गमवतंताने'। (तै म ४ १ %) इत्यादि श्रुते ॥ 1 भूदा इति भारता ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 375 891 Agrajah The First-bom 10 Hiranyagarbha The srult (TS, 4 1 8) says "Tirst Hiranyagarbha came to exist अवाप्तसर्वकामत्वाद् अप्राप्तिहेत्वभावाद् निवेदोऽस्य नास्तीति अनिविण्णः ॥ 892 Anirvinnah. Hc who knows no dejection, because He has all His desures fulfilled and because He has nothing more to attain सत साधून आभिमुख्येन मृष्यते क्षमत इति सदाम! ।। 893 Sadāmarsi He who always forgives, especially good men The Ramayana (1 11) says He cares not to remember even a hundred injuries done to him तमनाधारमाधारमधिष्ठाय त्रयो लोकास्तिष्ठन्तीति लोकाधिष्ठानम्, ब्रह्म। 894 Lohadhisthanam The Basis of the worlds, because the three worlds rest in Him-He who wants no support, being Brahman 1न विद्यत इति ·376 THE ADYAR LIBRARY BULLETIN , - अद्भुतवत् अद्भुतः। 'श्रवणायापि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः । आश्चर्यो वक्ता कुशलोऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥' (क. उ. २.७) इति श्रुतेः । ' आश्चर्यवत्पश्यति कश्चिदेनम् ' (भ' गी. २. २६) इति भगवद्वचनाच्च । स्वरूपशक्तिव्यापारकार्यैरद्भुत- त्वाद्वा अद्भुतः ।। १०८ ।। 895. Adbhutah. The Wonderful. Thc sruti (KU, 2. 7) says: 'Whom many do not even hear about; whom many, though hearing, do not know; the expounder of Him is a wonder; and ablc is He who obtains Him; wonderful is the knower instructed by the competent' The Lord (BG, 2. 29) says : 'One sees Him like a wonder.' Or wonderful: bccausc of His form, power, action, etc (Verse 108) सनात् सनातनतमः कपिलः कपिरययः । सनात् इति निपातश्चिरार्थवचनः । कालश्च 'परस्यैव विकल्पना कापि । 'परस्य ब्रह्मणो रूपं पुरुषः प्रथमं द्विज । व्यक्ताव्यक्ते तथैवान्ये रूपे कालस्तथापरम् ।।' इति विष्णुपुराणे (१.२.१५) । 1 परस्मवेति कल्पना.

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896 Sanāt
Of long duration
Time is a manifestation of the supreme Being
The Visnu Purāna (1 2 15) says "The first form, O
Dvija, of Parabrahman is Purusa The next two are
the valla and analta Another is Time!
सर्वकारणत्वाद् विरिञ्च्यादीनामपि सनातनानामतिशयेन
सनातनत्वात् सनातनतम. ।।
897 Sanātanatamah
The most Ancient
He is the cause of all, and older than Brahmā
and others who are very ancient
बडवानलस्य कपिलो वर्ण इति तद्रूपी कपिल.।।
898 Kapilah
The Tawny
He has the colour of badavanala, the submarine
fire
क जल रश्मिभि पिबन् कपि , सूर्य , कपि वराहो वा,
"कपिर्वराह श्रेष्ठश्च' । इति वचनात् ।।
899 Kapih
The Sun
He who dries up (pa) the water (ka) by His rays,
or kapı means Varaha or the Boar-incarnation
'इव तद्रूपी वराहश्चैत्युक्नत्वात
4 889 and 900 makc one name
सनातनाना सना

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प्रलयेऽस्मिन्नपियन्ति जगन्तीति अप्ययः ।
इति नवमशतकभाष्यम् ।।
900. Apyayah.
The resting Place,
of the universe during its dissolution (pralaya).
Thus ends the Ninth Hundred
अथ दशमशतकभाष्यम्
THE TENTH HUNDRED
स्वस्तिदः स्वस्तिकृत् स्वस्ति स्वस्तिभुक् स्वस्तिदक्षिणः
॥ १०६ ।।
भक्ताना स्वस्ति मङ्गल ददातीति स्वस्तिदः ।
901. Svastıdah
The Conferrer of blessings,
on His devotees
तदेव करोतीति स्वस्तिकृत् ।
902. Srasttkrt
The Doer of good,
to the devotees
Gloss: He causes one to do good deeds
मङ्गलस्वरूपमात्मीय परमानन्दलक्षणं स्वस्ति ।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 379 903 Svasti Whose nature is auspiciousness, 16 supreme bliss Gloss He is the basis of all mangala-s, auspiciousness तदेव भुडक्त इति स्वस्तिभुक् । भक्ताना मङ्गल स्वस्ति भुनक्तीति वा स्वस्तिभुक् 904 Svastıbhuk The Enjoyer of bliss Or He who enables His devotees to enjoy blessings. स्वस्तिरूपेण दक्षते वर्धते, स्वस्ति दातु समर्थ इति वा स्वस्तिदक्षिणः । अथवा दक्षिणशब्द आशुकारिणि वर्तते । शीघ्र स्वस्ति दातुम् अयमेव समर्थ इति ।। 'स्मरणादेव देवस्य सिद्धयन्ति सर्वसिद्धय ।। स्मृते सकलकल्याणभाजन यत्र जायते । पुरुपस्तमज नित्य व्रजामि शरण हरिम् ।। स्मरणादेव कृष्णस्य पापसङ्घातपञ्जरम् । शतधा भेदमायाति गिरिर्वजहतो यथा ।' इत्यादिवचनेभ्य ॥ १०६ ।। 905 Szastıdaksinch He who grous in auspiciousness Or He who is compctcnt to confcr auspiciousness, or bccausc Hc alonc is capable of readily conferring blcssings, or because all attuinments (siddhi-s) arc ·380 THE ADYAR LIBRARY BULLETIN had by merely remembering Him It is said 'I always take refuge in Harı, the unborn, who, when remembered, becomes the source of all auspiciousness By the merc remembrance of Krsna, the body of accumulated suns breaks into many pieces just as the mountain is broken to pieces by Indra's thunderbolt' (Verse 109) अरौद्र. कुण्डली चक्री विक्रम्यूजितशासन । शब्दादिगः शब्दसह. शिशिर. शर्वरीकर ॥ ११०॥ कर्म राद्रम्, रागश्च रौद्र , कोपश्च रौद्र , रौद्रत्रयम् अस्य नास्ति, अवाप्तसर्वकामत्वेन रागद्वैपादेरभावादिति अरौद्रः॥ 906 Araudrah Devoid of wrath Raudra is of three kinds harmi is violent, desire too is violent, so also anger is violent He is frcc from these threc kinds of violence bccausc of His lang achieved all His desires, He has no desire, hatred, etc Hence He is called Araudra शेषरूपभाक् कुण्डली।सहस्राशुमण्डलापमकुण्डलधारणाद्वा, साख्ययोगात्मके कुण्डले मकगकारे अस्य स्त इति वा कुण्डली। 907 Kundali Being in the form of the scrpcne 5c47 in huis coiled state Or because He wears cir-pendants is bright als the sun, or becrusc Hc las fish-shaped car-pend intų rcpcsenting Simkhya and Yoga säsiraas

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समस्तलोकरक्षार्थं मनस्तत्त्वात्मक सुदर्शनाख्य चक्र धत्त
इति चक्री।
चलस्वरूपमत्यन्त जवेनान्तरितानिलम् ।
चक्रस्वरूप च मनो धत्ते विष्णुकरे स्थितम् ।।'
इति विष्णुपुराणवचनात् (१ २२ ७०) ।।
908 Cakri (995)
The Bearer of discus
He holds in His hand the cakra called Sudarsana
which represents the principle of manas or mind, for the
purpose of protecting all the worlds The Visnu
Purana (1 22 70) says Vasnu holds in His hand the
cakra which represents the mind, which is unsteady,
and which is swifter than the wind'
विक्रम पादविक्षेप शौर्य वा, 'द्वय चाशेपपुरुषेभ्यो
विलक्षणमस्येति विक्रमी
909 Vikramı
Endowed with prowess,
or the uniquc movement of His ſect, these two
being so peculiar to Him as distinguished from all other
beings, Hc is called Vikrımı
श्रुतिस्मृतिलक्षणमूजित शासनमस्येति अजितशासन. ।
''श्रुतिस्मृती ममैवाज्ञे यस्त उल्लवय वर्तत ।
आज्ञाच्छेदी मम द्वेपी मद्भक्ताऽपि न वैष्णव ॥'
इति भगवद्वचनात् ।
श्रुति स्मृतिमर्मवाना यस्ता

·382 THE ADYAR LIBRARY BULLETIN 910 Üritas asanah of powerful commands, in the shape of śruli and smrti The Lord says * The srutr and smrtı are My commands and He who overrides them is a violator of law and My cnemy Such a man, though he may profess to be My devotee, is not a true worshipper of Visnu (Vaisnava)' शब्दप्रवृत्तिहेतूना जात्यादीनामसभवात् शब्देन वक्तु- मशक्यत्वात् शब्दातिग । 'यतो वाचो निवर्तन्ते अप्राप्य मनसा सह' (तै उ २ ४), 'न शब्दगोचरो यस्य योगिध्येय पर पदम् ।' (वि पु १ १७ २२) इत्यादिश्रुतिस्मृतिभ्य ।। 911 Sabdatigah Transcending specch He is incapable of being described by the aid of speech, because He does not belong to any species, etc which could be denoted by words The stufe (TU, 2 4) says 'Trom whom the speech with the mind returns without reaching Him VP (1 1722) says: 'His supreme abode is that which transcends specch and is meditated upon by Yogin-s' सर्वे वेदा तात्पर्येण तमेव वदन्तीति शब्दसहः । सर्वे वेदा यत्पदमामनन्ति' (4 उ २ १५) इति श्रुते । वेदश्च सर्वैरहमेव वेद्य ' (भ गौ १५ १५) इति स्मृतश्च ।। 912 Sabdasahak. He whom aloncall the Ved1-513th oncintcnt proclum. . - ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 383 The sruti (KU, 2 15) says All the Veda-s extol that abode' The Lord (BG, 15 15) says 'I alone am to be known by all the Veda-s' 'तापत्रयाभितप्ताना विश्रमस्थानत्वात् शिशिर.॥ 913 Srserah The cool Season Because He is the refuge which cools those who are scorched by the three kinds of torment (physical, mental and supernatural) ससारिणामात्मा शर्वरीव शर्वरी, ज्ञानिना पुन ससार शर्वरी, तामुभयेपा करोतीति शर्वरीकरः । 'या निशा सर्वभूताना तस्या जागति सयमी । यस्या जाग्रति भूतानि सा निशा पश्यतो मुने ।' (भ गी २ ६६) इति भगवद्वचनात् ।। ११० ।। 914 Sarvarıkarah The Maker of night To those bound in samsāra, alman is (dark as) night, to the wise ones samsara is [as] night As He is the cause of these tho, He is called Maker of the night The Lord (BG, 2 69) says Where it is night for all beings, there is the sage awake TVhere all beings are awake, there is the night of the knowing sage' (Verse 110) अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणा वरः । विद्वत्तमो वीतभय. पुण्यश्रवणकीर्तन ॥ १११ ॥ 1ससारताप .

·384 THE ADYAR LIBRARY BULLETIN क्रौर्य नाम मनोधर्म प्रकोपज आन्तर सताप साभि- निवेश । 'अवाप्तसमस्तकामत्वात् कामाभावादेव कोपाभाव , तस्मात् क्रौर्यमस्य नास्तीति अक्रूरः । 915 Akrtirah He who is devoid of cruelty Cruelty: It is a mental modification born of excessive wrath, or the internal affliction caused by it Because He has obtained all desired objects and is free from every [kind] of desire, He has no anger and no cruelty कर्मणा मनसा वाचा वपुषा च शोभनत्वात् पेशल । 916 Pesalah Handsome, because His deeds, mind, words and body arc all beautiful प्रवृद्ध शक्त शीघ्रकारी च दक्षः। त्रय चतत् परस्मिन्नि- यतमिति दक्षः। 917 Dakşah The Skilful, because the three qualitics, immensity, strength, and quick cxccution arc natural to the supremc Being दक्षिणशब्दस्यापि दक्ष एवार्थ । शब्दभेदान्न पोनर क्त्यम् । अथवा दक्षते गच्छति हिनस्तीति वा दक्षिण. । 'दक्ष गतिहिम- नयो ' इति धातुपाठात् ।। सर्वका न विद्यत इति 'पुनरपितापा नारिन। गम्भेगा ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 385 918 Daksinak The Efficient This also has the same meaning as Daksa There is no fault in the repetition because the words arc different though similar in meaning, or the root daks may also mean to go or to stay Gloss He goes to thc aid of Indra to fight the demons and slays them क्षमावता योगिना पृथिव्यादीना भारधारकाणा च श्रेष्ठ इति क्षमिणा वर. । 'क्षमया पृथिवीसम (वा रा १ १ १८) इति वाल्मीकिवचनात् । ब्रह्माण्डमखिल वहन् पृथिवीव भारेण नादित इति पृथिव्या अपि वरो वा । क्षमिण शक्ता अय तु सर्वशक्तिमत्वात् सकला क्रिया कर्तु क्षमत इति वा क्षमिणा वरः। 919 Ksaminam varah . The Chief among those that forbear He is the chief among the Yogin s who have forbearance, or He is the foremost among those that bear all burdens such as the earth etc Valmiki (Rāmāyana, 1 1 18) says 'He [Sri Rama] equal to earth in point of forbearance Although He upholds the whole universe He is not afflicted like the earth by that burden Hence He is superior to the earth, or, Asaminah means the strong The Lord, being endowed with all powers, is capable of doing all actions Hence He is the chief among the strongest 25

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निरस्तातिशयं ज्ञानं सर्वदा सर्वगोचरमस्यास्ति नेतरेषा-
मिति विद्वत्तमः।
920. Vidvattamah.
The Wisest.
He alone and no other always possesses the most
wonderful knowledge by which He knows everything.
वीतं विगतं भयं सांसारिक संसारलक्षणं वा अस्येति
वीतभयः । सर्वेश्वरत्वाद् नित्यमुक्तत्वाच्च ।।
921. Vītabhayah.
The Fearless.
He has no fear pertaining to or accompanying the
transmigratory life, as He is the Lord of all and cver
free.
पुण्यं पुण्यकरं श्रवणं कीर्तनं चास्येति पुण्यश्रवणकोर्तनः ।
य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत् ।
नाशुभं प्राप्नुयात् किचित् सोऽमुनेह च मानवः ।। ' (वि.
स. १२२) इति श्रवणादिफलवचनात् ॥ १११ ।।
922. Puryairavanakirtanat.
TVhose names, heard and recited, lead to
rcligious merit.
The phalairuti (nfra versc 122) says: 'He who
hears this hymn and always recites it will surcly never
mect with anything inauspicious cither in this world or
in the world to come.'
(Verse III)
1वेतरपा. तिमो हरिः

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 387 उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः । वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः ॥ ११२ ॥ ससारसागरादुत्तारयतीति उत्तारणः ॥ 923 Uttaranah The Saviour, from the ocean of worldly life 'दुष्कृती पापसज्ञिता हन्तीति दृष्कृतिहा । 924 Duskrtha The Destroyer of evil deeds, called sins म्मरणादि कुर्वता सर्वेपा पुण्य करोतीति, सर्वेषा 'श्रुति- स्मृतिलक्षणया वाचा पुण्यमाचष्ट इति वा पुण्यः ।। 925 Punjah The Holy He makes holy those who remember Him, or Hc cnables all to be righteous by His teachings in the shape of stult and smrti भाविनोऽनर्थस्य सूचकान् दुस्वप्नान् नाशयति ध्यान स्तुत कीर्तित पूजितश्चेति दुःस्वप्ननाशन. ॥ 1 दुवृति पापसहति हन्ति 'दुपतिन पापकारिण नान् हन्तीति वा दुष्कृतिहा ३ इतिहासपुराणादिश्रवण कुवता पुण्य नाशयनीति दुम्वप्ननागन

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926 Duhsvapnanasanah
The Dispeller of bad dreams,
that forbode coming evils, when He is meditated
upon, praised and worshipped
विविधा ससारिणा गती मुक्तिप्रदानेन हन्तीति वीरहा ।।
927 Viraha
The Destroyer (hā) of various (vi) wrong
paths (zra), pursued by people by conferring on them
salvation
सत्त्व गुणमधिष्ठाय जगत्त्रय 'रक्षन् रक्षण. ।। नन्दद्यादि-
त्वात् कर्तरि ल्यु ॥
928 Raksanah
The Protector,
of the thrcc worlds bı assuming thc salloa quality
सन्मार्गवर्तिन सन्त , तद्रूपेण विद्याविनयवृद्धये स एव
वर्तत इति सन्तः ।।
929 Santah
The Good
Thosc who walk along the good path arc holy men
The Lord lumself has taken the shape of holi mon for
the increasc or knowiedge and modests
सर्वा प्रजा प्राणस्पेण जीवयन् जीवनः ।।
1 रक्षतीति

·विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 389 930 Jivanah The Sustainer of life, of all beings in the shape of vital airs (prana) परित सर्वतो विश्व व्याप्यावस्थित इति पर्यवस्थितः ।। ११२ ॥ 931 Paryavasthilah He who exsts pervading the whole universe (Verse 112) अनन्तरूपोऽनन्तश्रीजितमन्युर्भयापहः । चतुरथो गभीरात्मा विदिशो व्यादिशो दिश.॥ ११३ ॥ अनन्तानि स्पाण्यस्य विश्वप्रपञ्चरूपेण स्थितस्येति अनन्तरूप ।। 932 Anantarūpah Of infinite forms Endless are His forms, for He shies as the whole universe अनन्ता अपरिमिता श्री परा शक्तिरस्येति अनन्तश्री। परास्य शक्तिविविधैव श्रूयते' (श्वे उ ६ ८) इति श्रुते ।। 933 Ananiasrih of infinite power, because He possesses countless superior saktı-s The şrutz (SU, 6 8) says * His supreme šaltı is declared to be various मन्य क्रोधो जितो येन स जितमन्यु । 1 अनन्तादिरूपण विश्व ·390 THE ADYAR LIBRARY BULLETIN 934 Jitamanyuh Conqueror of anger भय ससारज पुसामपघ्नन् भयापह । 935 Bhajāpahah The Destroyer of fear He destroys the fear of worldly life in the casc of His devotees न्यायसमवेत चतुरश्रः। पुसा कर्मानुरूप फल प्रयच्छतीति।। 936 Calurasrah The Just He is four-squarc bccausc Hc distributos rok zrds to men conforming to the nature of their actions Gloss Caturasrah (four-divisioned) (1) dhamma, artha, lama and moksa He bestons on the descrving the four ends according to their deserts (2) Tc sacrificial fire is of four kinds as āhavaniya, cic (3) 1. bestows more results on them who worslup lum in calurosta 10 « jantra, squarc in shape, (4) IIl nourishics with food the four kinds of crcriures, bom of womb, born of cgg born of sucit, and those that come out of carth (5) Hu protects the four kinds of people the distressed, thosc desirous of knowing the Lord, the desirers of wealth and the list, oncs (6) Ilc fris four Jcrds in the forin of fire (7) He is known by thir birid (Upinıad-s) of the four Veda-s (8) Hus commundus obcycd in the ſour (quarters) of the world destrovs in Its fire of deith, at the end, the four Linds (9) 131

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 391
of creation (10) He declares the four Vedas by
His four faces in the form of Brahmā] (11) His form
shines beautifully like a four-square object
आत्मा स्वरूप चित्त वा गभीर परिच्छेत्तुमशक्यमस्येति
गभीरात्मा।
937 Gabhırātmā
Of immeasurable Self
Or of unfathomable mund
विविधानि फलानि अधिकारिभ्यो विशेषेण दिशतीति
विदिश ।।
938 Vidasah.
The Bestower of diverse fruits,
on descrving persons for their diverse acts
विविधामाज्ञा शकादीना कुर्वन् व्यादिशः ।।
939 Vjadisah
He who carries out diverse commands,
of Indra and others
समस्ताना कर्मणा फलानि दिशन् वेदात्मना दिश.॥११३
940 Disah
The Giver,
of all the results of actions through the Veda-s
(Verse 113)
अनादिभू वो लक्ष्मीः सुवीरो रुचिराङ्गदः ।
जननो जनजन्मादि मो भीमपराक्रमः ॥ ११४ ॥

·392 THE ADYAR LIBRARY BULLETIN आदि कारणमस्य न विद्यत इति अनादिः । सर्वकारण- त्वात् ।। 941 Anadih The Beginningless, as He is the cause of all 'भू आधार , भुव सर्वभूताश्रयत्वेन प्रसिद्धाया भूम्या भुवोऽपि भूरिति भूर्भुव । He is 942 Bhūrbhuvah The Support of the earth The earth here means the support of all the support of all earth, too, which is well Inown as the support of everything अथवा न केवलमसौ भू भुव , लक्ष्मी शोभा चेति भुवो लक्ष्मी.। अथवा भू भूलोक , भुव भुवर्लोक , लक्ष्मी आत्मविद्या, 'आत्मविद्या च देवि त्वम्' (वि पु १ ६ ११८) इति श्रीस्तुतौ । भूम्यन्तरिक्षयो शोभेति वा भूर्भुवो लक्ष्मी ।। 943 Laksmih The Resplendent He is not merely the support (of the carth), but He is also the splendour of the carth Or Bhūh (912) would mcan tills World, Bhuval thc firmament, and Laksmi the science of alman The Snsiuto (VP, 1 9 118) says 1 भूतानामाधारा भूभव ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 393 You are also, O goddess, the science of the Atman' Or He who is the beauty [Laksmi] of the earth and the sky [taking all three words as one name) शोभना विविधा ईरा गतयो 'यस्य स सुवीर.। शोभन विविध ईर्ते इति वा सुवीर ।। 944 Suvirah Of various auspicious movements Gloss Thc movements are towards the heart of Yogin s, the sun's disc, milky ocean, etc रुचिरे कल्याणे अगदे यस्येति रुचिरागद. ।। 945 Rucirangadah Adorned with two beautiful bracelets Gloss He confers auspicious bodies devotees जन्तन् जनयन् जनन । ल्युविधौ बहुलग्रहणात् कर्तरि 'ल्युट्प्रत्यय प्रयोगवचनात् ।। 946 Jananah The Crcator, of beings जनस्य जनिमत जन्म उद्भव मिति जनजन्मादि । यस्येति सुवीर ईरणमस्यति ल्युट । जनस्य on His तस्यादि , मूलकारण- 3 ·394 THE ADYAR LIBRARY BULLETIN 947 Janajanmādih The primeval Cause of beings भयहेतुत्वात् भीमः । 'भीमादयोऽपादाने' (पा. सू. ३. ४. ७४) इति निपातनात् । 'महद्भय वचमुद्यतम्' (क. उ. ६. २) इति श्रुते ॥ 948 Bhimah The Source of fear (to the wicked). The fruti (KU, 6 2) says: 'It is a great fear lihc an uplifted thunderbolt' (to those who attempt to defy Him). असुरादीना भयहेतु पराक्रमोऽस्यावतारेविति भीम- पराक्रमः ॥ ११४ ।। 949 Bhimaparakramah Of fearful prowess Because in His incarnations He is the cause of fear to demons and others (Verse 11 आधारनिलयो (s)धाता पुष्पहासः प्रजागरः । ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः ।। ११५ ।। पृथिव्यादीना पञ्चभूतानामाधाराणामाधारत्वात् आधार- निलयः ।। 950 Adhirantlayahe 7 hic Support of that winch supports He is the final abode or support of the five clements tirth, etc. whicli support all

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 395
स्वात्मना धृतस्यास्यान्यो धाता नास्तीति अधाता ।
नघृतश्च' (पा सू ५ ४ १५३) इति समासान्तविधिरनित्य
इति कप्रत्ययाभाव ।
सहारसमये सर्वा प्रजा धयति पिवतीति वा धाता। 'धेट
पाने' इति धातु ॥
951 Adhātă
He who requires no support
He, who is supported by his Self alone, has no other
support, or the name can be taken as Dhātā, consumer
He consumes all beings during the withdrawal of the
world
मुकुलात्मना स्थिताना पुष्पाणा हासवत् प्रपञ्चरूपेण
विकासोऽस्येति पुष्पहासः ।।
952 Puspahāsah
The Blossom of the universe-flower
As the buds of flowers blossom forth, He has
blossomed forth as the universe
नित्यप्रवुद्धस्वरूपत्वात् प्रकर्षण जागर्तीति प्रजागर ।।
953 Prajāgarah
The Ever-awake,
being ever wise He is not subject to sleep which is
a result of nescience
Gloss He is ever awake for the welfare of His
devotees
सर्वेपामुपरि तिष्ठन् ऊर्ध्वगः ।।

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954. Urdhvagah.
The Uppermost,
as He stays ahead of all beings.
Gloss: He leads His devotees upward to Vaikuntha,
the abode of the Lord.
सतां पन्थानः कर्माणि सत्पथाः। तानाचरत्येष इति
सत्पथाचारः॥
955. Satpathācāraḥ.
Walking in the path of righteousness.
Gloss: He follows the path which good men
have chalked out in His incarnations).
मृतान् परीक्षित्प्रभृतीन् जीवयन् प्राणदः ।।
956. Pranadaḥ. (66)
The Lifc-giver,
as He revived the life of Parikşit and others.
Gloss: A grandson of Arjuna, Parikşit was killed
in the womb of his mother, but was revived by Krsna.
प्रणवो नाम परमात्मनो वाचक ओंकारः तदभेदोपचारेणायं
प्रणवः ।।
957 Pranataḥ
The supreme Syllabic,
is the monosyllablc Om denoting the Paramātman.
He is called Pranaya itself as the two arc idcntical.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 397 पणतिर्व्यवहारार्थ । त कुर्वन् पण ।। 'सर्वाणि रूपाणि विचित्य धीरो नामानि कृत्वाभिवदन् यदास्ते' (तै आ ३ १२) इति श्रुते । पुण्यानि सर्वाणि कर्माणि 'पण सगृह्याधिकारिभ्य- स्तत्फल प्रयच्छतीति वा लक्षणया पणः ।। ११५ ।। 958 Panah He who has dealings The srutt (TA, 3 12) says 'He, the wise, remains creating various forms and giving a name to each' Or the word pana indirectly gives the following meaning. He who awards, to those that are entitled, the fruits of their good harman-s, after having gathered them previously (Verse 115) प्रमाणं प्राणनिलयः प्राणभृत् प्राणजीवनः । तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः॥११६ ॥ प्रमिति सवित्स्वयप्रभा प्रमाणम् । प्रज्ञान ब्रह्म' (ऐ उ ६) इति श्रुते । ज्ञानस्वरूपमत्यन्तनिर्मल परमार्थत ।। तमेवार्थस्वरूपेण भ्रान्तिदर्शनत स्थितम् ।।' इति विष्णुपुराणे (१ २ ६) ।। 959 Pramanam Wisdom, wiuch is self-stang m Him The srit (are,6) says Wisdom is Bralıman' The VP ( 2 6) says 1पने सगृह्म श प्राणधृत

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. The nature of Knowledge is in reality extremely
pure. Through illusory understanding of it, it appears
as objects.'
प्राणा: इन्द्रियाणि यत्र जीवे निलीयन्ते, तत्परतन्त्रत्वात्
देहस्य धारकाः प्राणापानादयो वा तस्मिन् निलीयन्ते, प्राणितीति
प्राणो जीव: परे पुसि निलीयत इति वा, प्राणान् जीवाश्च
'संहरतीति वा प्राणनिलयः ।।
960. Prānanilayaḥ.
The resting place of prāna.
It may mean the ziva where the senses or the prāna,
apāna, etc. merge, as they are depending on him (jiva);
or it may mean the supreme Person in whom the prāna
or jīva merges; or, Prāṇanila; a means the withdrawer
of the jiva-s (during Pralaya).
पोपयन्नन्नरूपण
प्राणान् प्राणभृत् ॥
961. Pranabhrt.
The Sustainer of prāna.
by mcans of food.
Gloss: Hc sustains His devotecs by means of präpa.
प्राणिनो जीवयन् प्राणाख्यः पवन प्राणजीवनः ।
न प्राणेन नापानेन मयों जीवति कश्चन ।
इतरेण तु जीवन्ति यम्मिन्नेतावुपाश्रितो।।' (क. उ. ५. ५)
इति मन्ववर्णात् ।।
-
1 महरम्तेपामाश्रय इति या प्राण:

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
399
962 Pranajivanah
The Life of beings,
because He makes the beings live by means of
prana or vital air The sruti (KU, 5 5) says 'No
mortal whatsoever lives by prāna, nor by apana, they
live by another on which both are founded'
तत्त्वममृत सत्य परमार्थ सतत्त्वमित्येते एकार्थवाचिन ।
परमार्थसतो ब्रह्मणो वाचक शब्द तत्त्वम् ।।
963 Tattvam
The Reality
The words tattva, amria, satya and paramartha and
satattoa are synonyms and mean Brahman, which is the
real Truth
तत्त्व स्वरूप यथावद्वत्तीति तत्ववित् ।।
964 Tattoavat
The Knower of the Truth,
as it is
He is thc basic principle of all taltva s
एकश्चासावात्मा चति एकात्मा । 'आत्मा वा इदमेक
एवान आसीत् नान्यत् किचन मिपत्' (ऐ उ १ १) इति श्रुते ।
'यच्चाप्नोति यदादत्ते यच्चात्ति विपयानिह ।
यच्चास्य सन्नतो भावस्तस्मादात्मेति 'गीयते ।। ' (लिङ्ग
पु ७० ६६) इति स्मृतेश्च ।।
1बीत्यते

·400 THE ADYAR LIBRARY BULLETIN " . - 965. Ekatma. The one Self. The śruti (Ai. U, 1, 1) says: 'This indeed was the one ātman, there was nothing else.' The smrti (Lingapurāna, 70. 96) says: 'That which pervades, that which receives, that which enjoys the objects, and that which exists always, is called the ātman.' जायते अस्ति 'वर्धते विपरिणमते अपक्षीयते नश्यति। (निरु. १. १. २) इति पड्भावविकारानतीत्य गच्छतीति जन्ममृत्युजरातिगः ॥ न जायते म्रियते वा विपश्चित् नायं कुतश्चिन्न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ।। (क. उ. २. १८) इति मन्त्रवर्णात् ।। ११६ ॥ 966 Janmamrtyujarāligah. He that transcends birth, death, and decrepitude. Hc who transcends the six kinds of changes such as conception, birth, growth, maturity, decay and death. Thc sruti (KU, 2. 18) says: 'He, the intelligent, is not born nor docs Hc dic. This one lias not come from anywhere, has not become anyone. Unborn, constant, ctcrnal, primcval, this onc is not slain when the body is slain.' निष्पनेवर्धते.पूर्व विपरिणमने पाठोदश्यते। विपरिचादित्यादिमनवांत.

·. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 401 भूर्भुवस्स्वस्तरुस्तारः 'सविता प्रपितामहः । यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः ॥ ११७ ॥ भूर्भुव स्व समाख्यानि त्रीणि व्याहृतिरूपाणि शुक्राणि त्रयीसाराणि बढ्चा आहु । तैर्होमादिना जगत्त्रय तरति प्लवते वेति भूर्भुवस्स्वस्तरुः । अग्नौ प्रास्ताहुति सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिवृष्टेरन्न तत प्रजा ॥' इति मनुवचनात् (३ ७६) । अथवा भूर्भुवस्स्वस्समाख्य- लोकत्रयससारवृक्ष भूर्भुवस्स्वस्तरु । भूर्भुवस्स्वराख्य लोकत्रय वृक्षवद्वयाप्य तिष्ठतीति वा भूर्भुवस्स्वस्तरुः ।। 967 Bhūrbhuvassvastaruh He that causes one to cross (the three worlds] by means of the three djährli-5, bhūh, bhuvah and soah The Rgvedin-s speak of the three vahrtz-s, named bhür, bhuvas, and suar, which are, as it were, the essence of the three Veda-s, by means of these and through oblations (in fire) one crosses the three worlds Manu (3_76) says Oblations when carefully offered in the fire reach the sun, from the sun comes rain, from rain food and from food all beings' Or it means the tree of samsāra of the worlds bhür, bhuoas and svar, or, as a trec spreads, He spreads over all the three worlds of bhur, bhuvas and svar ससारसागर तारयन् तारः, प्रणवो वा ।। 1स पिता सागरात् 26

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968. Tarah.
The Rescuer,
from the ocean of samsāra. Or Târa means
Pranava.
सर्वस्य लोकस्य 'जनक इति सविता।
969. Savita.
The Father,
of all. The root is sū= to bring forth. The
rcading Sa pită has the same meaning.
पितामहस्य ब्रह्मणोऽपि पितेति प्रपितामहः ।।
970. Prapitāmahah.
The great Grandsirc.
Brahmă is the grandfather of all (pitämaha) and
He is the grcat grandfather, being the father of Brahm.i.
संगन्ता यज्ञः ॥
971. Taimate
Ho wio is the form of the sacrifice.
Gloss: Hc cnables the people to read the fruit of
their actions.
यज्ञानां पाता स्वामी वा यनपतिः। 'अहं हि सर्वयमानां
भोक्ता च प्रभुरेव च' (भ.गी. ६. २४) इति भगवद्वानात् ।
972. Vajriapatih.
The Lord of sacrifices,
3B
जनरल्ला गरिता.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् .
403
Or the protector of themi The Lord (BG, 9 24)
says: 'I am the enjoyer of all the sacrifices and also the
Lord of them
यजमानात्मना तिष्ठन् यज्वा ।।
973 l'ajuă
The Sacrificer,
as He is also the performer of thc sacrifice
(Jaramāna)
यज्ञा अङ्गान्यस्येति वराहमूर्ति -यज्ञाङ्गः ।
'वेदपरदो यूपदष्ट्र स्तुहस्तश्चितीमुख ।
अग्निजिह्वो दर्भरोमा ब्रह्मशीर्पो महातपा ॥
अहोरात्रेक्षणो दिव्यो वेदाङ्गथुतिभूषण ।
आज्यनास खुवतुण्ड सामघोपस्वनो महान् ।।
धर्मसत्यमय श्रीमान् नमविक्रमसत्किय ।
प्रायश्चित्तनखो घोर पशुजानुर्महाभुज ।।
उद्गात्रन्त्रो होमलिङ्गो 'वीजीपधिमहाफल ।
वाय्वन्तरात्मा मन्त्रस्फिग्विकृत सोमशोणित ।।
वेदीस्कन्धो हविर्गन्धो हव्यकव्यातिवेगवान् ।
प्राग्वशकायो द्युतिमान्नानादीक्षाभिरचित ।
दक्षिणाहृदयो योगो महासत्रमयो महान् ।
उपाकर्मोप्टरचक प्रवर्यावर्तभूपण ।।
नानाच्छन्दोगतिपयो गुह्योपनिषदासन ।
छायापलीसहायो य मरगृङ्गमिवोच्छिन ।
इति हरिवंशे (३१ २२-७) ।
पनीनमाधि
यापान्तरारमा

·404 THE ADYAR LIBRARY BULLETIN is His nose, 974. Yajñāngaḥ. Having the sacrifices for His limbs, in His incarnation as Varāha or Boar. The Harivamsa (31. 22-7) says, 'The Veda-s are His feet, the sacrificial post is His jaws, the sacrifices are His hands, the citi (knowledge) is His face, the fire is His tongue, the Darbha grass is His hair, and Brahmā is the head of the great Lord. The day and night are His eyes, the Vedānga-s are His ear-omaments, the ghee the sacrificial ladle is His mouth, the great chants of Sámvveda His talk; His body is made of virtuc and truth, and all good actions are the movement of His fect. The expiation ceremony is His fingernails. The sacrificial animals are His knees; the udgātā priest is His bowels. Homa is His generative organ; the fruits, the seeds and herbs are His outward body. Väyu is His inner self. The mantra-s are His buttocks. Thc Soma is His blood; the sacrificial altar is His upper arm (skandha). The oblation is His sense of smell. The oblations to gods and mancs arc His quickest movements and Prāgvamša sacrificial room His body. Thus the divine One is worshipped by many vows. The sacrificial fee is the heart of the Yogin, and all the yāga-s are made for Him. The upakarma cxpiatory ceremony is His lips; the prarargra ceremony is His navcl. His path is made of various metres and thic secret Upanisad.s arc His scat Hc has for his helpful consort his own shadow, and Hc is tall like the peak of mount Meru.'

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
405
फलहेतुभूतान् यज्ञान् वाहयतीति यज्ञवाहनः ।। ११७ ।।
975 Yajnavāhanah
The Carrier of sacrifices,
of His devotees by enabling them to perform all
the sacrifices that produce results
Gloss: The yajña-s are the vehicles to reach Him
(Verse 117)
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुग यज्ञसाधनः ।
यज्ञान्तकृद् यज्ञगुह्यमन्त्रमन्नाद एव च ॥ ११८ ।।
यज्ञ विति पातीति वा यज्ञभृत् ।।
976 Yazñabhrt
The Upholder of the sacrifices,
or Protector of them
जगदादौ तदन्ते च यज्ञ करोति कृन्ततीति वा यज्ञकृत् ।।
977 rajñakrt
The Creator of sacrifices,
at the beginning or Destroyer of them at the end
of the universe
यज्ञाना तत्समाराधनात्मना 'शेपीति यज्ञो ।
978 Tajni
The Goal of sacrifice
He is the whole of which the sacrificers are only
parts
प्रधान तत्समवायाना शेषीति
1

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Gloss: His form is created by the knowledge of His
devotees.
यज्ञं भुङ्क्ते भुनक्तीति वा यज्ञभुक् ।।
979. Yajnabhuk.
The Enjoyer of sacrifice,
as the Devatā. Or He is the protector of the
sacrifice (bhuj=to protect).
यज्ञाः साधनं तत्प्राप्ताविति यज्ञसाधनः ।।
980. Tailasādhanah.
Having the sacrifice as means
to reach Him.
यज्ञस्यान्त फलप्राप्ति कुर्वन् यज्ञान्तकृत् । 'वैष्णव्यक्-
शंसनेन पूर्णाहुत्या वा यज्ञसमाप्ति करोतीति यज्ञान्तकृत् ।।
981 Yajnantakrt.
The Giver of thc result of sacrifice.
Or He fulfils the desire of sacrificers by complcting
the sacrifice with the repctition of thc Vaišnavi wlien
offering thc (final) full oblation
यज्ञाना गुह्य ज्ञानयज्ञ फलाभिसंधिरहितो वा यज्ञः;
तदभेदोपचारात् ब्रह्म यज्ञगुह्यम् ।।
982. Tajiaguhyam
He who is the secret of sacrificc.
The secret of sacrifices is jñana, ajia (knowlcdge as
sacrificc). rajña may also mcan any decd performed
इद विष्णुर्विचनमे
- वैष्णय्यन्तन पूर्णाहुत्या पूर्ण इत्या वा यशरामानिनि.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 407 without desire for the fruit, Brahman, as identified with such deeds, is called Yajñaguhya अद्यते अत्ति च भूतानीति अन्नम् ।। 983 Annam The Food He is the sustaining power present in the food eaten and Himself consumes (withdraws) all beings during Pralaya अन्नमत्तीति अन्नाद । सर्वं जगदन्नादिरूपेण भोक्तृभोग्या- त्मकमेवेति दर्शयितुमेवकार । चशब्द सर्वनाम्नामेकस्मिन् परस्मिन् पुसि समुच्चित्य वृत्ति दर्शयितुम् ।। ११८ ।। 984 Annadah The Eater of food The word eva (alone in the text) is used to show that the whole universe in the shape of food includes the cater as well as what is caten The word ca (=and) is used to show that all the names given in the text can be applied to the one Paramatman (Verse 118) आत्मयोनि स्वय जातो वैखान सामगायन । देवकीनन्दन स्रष्टा क्षितीश पापनाशन ॥ ११९ ॥ आत्मैव योनिरुपादानकारण नान्यदिति आत्मयोनि । 985 Atmayonth The Self as Cause, because the alman alone is the material causc (of the universe] and no other

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निमित्तकारणमपि स एवेति दर्शयितुं स्वयंजात इति ।
'प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ' (ब सू १ ४ २३)
इत्यत्र स्थापितमुभयकारणत्व हरे ।।
986 Svayamjātah
The Self-born
This shows that He alone is the instrumental cause
also That Hari (Visnu) is both the instrumental and
material cause is established by the Vedantasūtra (I 4 23),
He also is the material cause, on account of the promisc
(of instruction) and of the illustration '
विशेपेण खननात् वैखानः। धरणी विशेपेण खनित्वा
पातालवासिन हिरण्याक्ष वाराह रूपमास्थाय जघानेति पुराणे
प्रसिद्धम् ।।
987 Varkhanah
The Digger
It is well known in the Purana-s that Hc, in the
form of a boar, dug up the earth, and killed Huanyāhsı,
an asura, who lived in the nethier world
सामानि गायतीति सामगायन. ॥
988 Sāmagāyanah
Singer of söman-s
Gloss Sri Krsna says in the Gita (1022) -Among
the Veda-s, I am the Samadeda'
देवक्या सुत देवकीनन्दनः ।।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 409 ज्योतीपि शुक्राणि च यानि लोके त्रयो लोका लोकपालास्त्रयी च ।। त्रयोऽग्नयश्चाहुतयश्च पञ्च सर्वे देवा दीवकीपुत्र एव ।।' इति महाभारते ।। 989 Devakinandanah The Son of Devaki The Mahabharata (13 App 1 156-7) says All the luminaries in the world, the three worlds, the protectors of the worlds by guarding the quarters, the three Veda-s, the three sacred fires, the five oblations (sce infra verse 138) and all the deva-s are but the Son of Devaki [Krsna]' स्रष्टा सर्वस्य लोकस्य ।। 990 Srasta The Creator, of all worlds क्षिते भूमेरीश क्षितीश दशरथात्मज ॥ 991 Ksitzsah The Lord of thc carth The king meant here is Sri Rama, the son of Daſaratha कीर्तित पूजितो ध्यात स्मृत पापराशि नाशयन् पाप- नाशनः।

·410 THE ADYAR LIBRARY BULLETIN 'पक्षोपवासाद् यत्पापं पुरुषस्य प्रणश्यति । प्राणायामशतेनैव तत्पापं नश्यते नृणाम् ।। प्राणायामसहस्रेण यत्पापं नश्यते नृणाम् । क्षणमात्रेण तत्पापं हरेानात् प्रणश्यति ।।' इति 'वृद्धशातातपे ॥ ११६ ॥ 992. Papanāsanah. The Destroyer of sins. When Visņu is praised, worshipped, meditated upon or remembered, He destroys all classes of sins. The Vrddhaśātālapa says: 'Whatever sins arc destroyed by virtue of observing the vow of fasting for a fortnight, the same is destroyed by the practice of a hundred prānāyāma-s (breath-control). Whateversins areremoved by a thousand prāṣāyāma-s arc destroyed in a moment by meditation upon Hari.' (Versc 119) शङ्ख भृन्नन्दको चक्रो शार्ङ्गधन्वा गदाधरः। रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः ।। १२० ।। सर्वप्रहरणायुध ओं नम इति ॥ पाञ्चजन्याख्यं भूताद्यहकारात्मकं शव विभ्रत् शङ्खमत् । 993. Saikhabhrt The Bcarcr of thic conch shell, called the Paticajanya representing [the live] elements, ahamkāra (cgotism) and thc rcst. विद्यामयो नन्दकाख्योऽसिरस्यति नन्दको ।। तपवननात.

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 411 994 Nandakı Having the sword called Nandaka, representing knowledge मनस्तत्त्वात्मक सुदर्शनाख्य चक्रमस्यास्तीति (ससारचक्र- मस्याज्ञया परिवर्तत इति वा) चक्री ।। 995 Cakri He that has the discus, called Sudarsana representing the mind principle, or He whose order sets the wheel of samsāra in motion इन्द्रियाद्यहकारात्मक शाङ्ग नाम धनुरस्यास्तीति शाङ्ग- धन्वा । धनुपश्च' (पा सू ५ ४ १३२) इत्यनडसमासान्त ।। 996 Sarngadharva He has the bow called Sārnga, representing the senses and egotism (ahamhara) बुद्धितत्त्वात्मिका कौमोदकी नाम गदा वहन् गदाधर. ।। 997 Gadadharah The Bearer of the club, called Kaumodakı representing the principle of intellect (buddha) रथाङ्ग चक्रमस्य पाणौ स्थिमिति रथाङ्गपाणि ॥ 998 Rathangapanih With discus in His hand This refers to the discus Sudarsana 1न्त प्रत्यय ·412 THE ADYAR LIBRARY BULLETIN अत 'एवाशक्यक्षोभण इति अक्षोभ्यः ॥ 999 Aksobhyah The Imperturbable Hence due to the possession of the various kieapons He is said to be unassailable Gloss He is bound by His vow that He would protectthose who takerefugein Him (Ramayana,6 18 33) एतान्येवायुधान्यस्येति न नियम्यते, अपि तु सर्वाण्येव प्रहरणानि आयुधानि अस्येति सर्वप्रहरणायुधः । आयुधत्वेनाप्र- सिद्धान्यपि करजादीन्यस्यायुधानि भवन्तीति । अन्ते सर्वप्रहर- णायुध इति वचन सत्यसकल्पत्वेन सर्वेश्वरत्व दर्शयितुम् । 'एप सर्वेश्वर (वृ उ ४ ४ २०) इति श्रुते । द्विवचन समाप्ति द्योतयति । ओकारश्च मङ्गलार्थ । 'ओकारश्चाथशब्दश्च द्वावेतो ब्रह्मण पुरा । कण्ठ भित्त्वा विनिर्यातौ तस्मान्माङ्गलिकावुभौ ।' (वृहनार पु पू ख ५१ १०) इति वचनात् । अन्ते 'नम' इत्युक्त्या परिचरण कृतवान्, 'भूयिष्ठा ते नम उक्ति विधेम' (ई उ १८) इति मन्त्रवर्णात् । 'धन्य तदेव लग्न तन्नक्षत्र तदेव पुण्यमह । करणस्य च मा सिद्धिर्यत हरि प्राड नमम्मियते ।।' । 1 एवागफ्य साभितुमिति नियम्यते असेन माङ्गलिका नवसमेतावग्यायुधान्यस्यतिन नि 5 मा परि माणिमिति..

·413 विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् इति च । प्रागित्युपलक्षणम् । अन्तेऽपि नमस्कारस्य शिष्ट- राचरणात् । नमस्कारफल प्रागेव दर्शितम् ।। 'एकोऽपि 'कृष्णे सुकृत प्रणामो दशाश्वमेधावभृथेन तुल्य । दशाश्वमेधी पुनरेति जन्म कृष्णप्रणामी न पुनर्भवाय ।। अतसीपुष्पसकाश पीतवाससमच्युतम् । ये नमस्यन्ति गोविन्द न तेपा विद्यते भयम् ।। लोकत्रयाधिपतिमप्रतिमप्रभाव- मीपत्प्रणम्य शिरसा प्रभविष्णुमीशम् । जन्मान्तरप्रलयकल्पसहस्रजात- माशु प्राणाशमुपयाति नरस्य पापम् ।। ' इति । इति दशमशतकभाष्यम् 1000 Sarvapraharanāyudhah He who is armed with all kinds of striking weapons There is no restriction to the effect that He wields only these [the above-mentioned] weapons, but it is said that He has all kinds of destructive weapons Although finger-nails, etc are not usually recognized as weapons, they serve Him as weapons (Man-Lion) The use of the phrase ' armed with all kinds of striking weapons' at the end serves to show that the Lord's कृष्णस्य कृत प्रशान्तिमुपयाति 2 ·414 THE ADYAR LIBRARY BULLETIN purposes are true and that He is the Lord of all (satyasamhalpa) Says the srutl (BU, 4 4 22) 'He is the Lord of all Om prostration to Him who is armed with all striking weapons (sarvapraharanayudha om namah) The repetition 'armed weapons' marks the end of the book The monosyllable On is used for auspiciousness It is said 'As the words Om and atha proceeded from the throat of Brahmā at the beginning, they are auspicious' By thc word namah (salutation) the author of the stotra makes obeisance to Visnu Says the stutt (TU, 18) 'To you we offer our words of adoration Says an adage 'Where Visnu is first saluted that alone is the auspicious lagnal and naksatra, a that alone is auspicious day, that alone is the successful karana '3 The wise ones salute God at the beginning and at the end of an action also The result of the salutation has already been described (vide supra, vy 4-13, 15-25). * Even one salutation, heartıly rendered to Krsna, is equal to ten horse-sacrifices duly performed He who has performed ten Aśvamedhi sacrifices is agun bom, but he who salutes Krsna is not There is no fcar for those who bow down before Govinda, whose colour resembles that of the atası flower, who is undecaying and clad in yellow garment The sins committed by man in 1 An auspicious or lucky moment for thic performance of religious rites * Swtable asterism * One of the elven divisions of the day noted in almantes ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 415 his past births, in a thousand kalpa-s and pralaya-s, are immediately destroyed by slightly bowing down his head before the Master of the threc worlds, the supreme Lord, Visnu, of incomparable excellence (Verse 120) Thus ends the Tenth Hundred उत्तरपीठिका 'इतीदं कीर्तनीयस्य केशवस्य महात्मनः । नाम्ना सहस्रं दिव्यानामशेषेण प्रकीर्तितम् ॥ १२१ ॥ PHALASRUTI (The Fruit) इतीदम्' इत्यनेन नामसहस्रमन्यूना नतिरिक्तमुक्तमिति दर्शयति । दिव्यानाम् अप्राकृताना नाम्ना सहस्र प्रकीर्तितमिति 'वदता प्रकारान्तरेणापि सख्योपपत्तिर्दशिता ।। १२१ ।। 121 Thus have I recited, without leaving out any, the thousand divine names of the high-souled Keśava whose glory should always be sung . 1 इत पूर्व वाविल्लारामस्वामिणास्त्रिप्रकाशितभारतपुस्तक उपलभ्यमान- दाक्षिणात्यस्तोत्नपुस्तकेषु च वनमाली गदी शाीं शङ्खी चत्री च नन्दकी। श्रीमानारायणो विष्णुर्वासुदेवोऽभिरक्षतु ॥ वासुदेवोऽभिरक्षत्वो नम इति । इत्यधिक पाठो दृश्यते नाधिकमुक्तम 4 कीर्तन यस्य वदता ·416 THE ADYAR LIBRARY BULLETIN omission . By the word thus is mcant that the thousand names have been recited exactly, without any addition or Divine the names include different words denoting the same meaning य इद शृणुयान्नित्य यश्चापि परिकीर्तयेत् ॥ नाशुभ प्राप्नुयात् किंचित् सोऽमुनेह च मानव ॥ १२२ ॥ प्रक्रमे ' कि जपन्मुच्यते जन्तु (वि स ३) इति जप- शब्दोपादानात् कीर्तयेदित्यनेनापि त्रिविधजपो लक्ष्यते । उच्चो- पाशुमानसलक्षणस्त्रिविधो जप ॥ 'य इद श्रुणुयात् ' इत्यादि स्पष्टार्थ । परलोक 'प्राप्त- स्यापि ययातिनहुषादिवदशुभप्राप्त्यभाव सूचयितु 'अमुत्र' इत्युक्तम् ।। १२२ ।। 122 That man, who listens to this hymn cuery day or who recites this, never mects with any cuil, hcrc or herenfter In the beginning of the work the opening question ' By recrting what (hymn) will the creatures be freed?' Herc thc word japa is introduced is it includes the three kinds of repctitions, nimely loud, low, und mcntal Hereafter because, some (kings of vorl] lyk Yay iti, Nahus? and others, cvcn though they cached hen101, met with evil Inter But not so His devotes was गतस्यापि

·वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भक्त 2135Y-:
विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम्
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वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयातना १२३ ।।
'वेदान्तानाम् उपनिपदाम् अथं ब्रह्म गच्छति अवगेच्यतीति
वेदान्तग ।' किं जपन्मुच्यते जन्तुर्जन्मससारबन्धनात् ' (वि स
३) इति वचनात् जपकर्मणा साक्षान्मुक्तिशडकाया, कर्मणा
साक्षान्मुक्तिहेतुत्व नास्ति, अपि तु ज्ञानेनैव मोक्ष इति दर्शयितु
'वेदान्तगो ब्राह्मण स्यात्' इत्युक्तम् । कर्मणा तु अन्त करणशुद्धि-
द्वारेण मोक्षहेतुत्वम् ।
'कपायपक्ति कर्माणि ज्ञान तु परमा गति ।
कपाये कर्मभि पक्व ततो ज्ञान प्रवर्तते ।।
नित्यैान समासाद्य नरो बन्धात् प्रमुच्यते।
धर्मात् सुख च ज्ञान च ज्ञानान्मोक्षोऽधिगम्यते ।'
'योगिन कर्म कुर्वन्ति सङ्ग त्यक्त्वात्मशुद्धये ॥'
(भ गी ५ ११)
'कर्मणा बध्यते जन्तुर्विद्ययव विमुच्यते ।
तस्मात् कर्म न कुर्वन्ति यतय पारदशिन ।'
(शान्ति २४१ ७)
'यथोक्तान्यपि कर्माणि परिहाय द्विजोत्तम ।
आत्मज्ञाने शमे च स्याद् वेदाभ्यासे च यत्नवान् ।।
(मनु १२ ६२)
.
वेदानामयं ब्रह्म
इति ज्ञान,
नित्य ज्ञान
27

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'तपसा 'कल्मष हन्ति विद्ययामृतमश्नुते ।'
(मनु १२. १०४)
ज्ञानमुत्पद्यते पुसा क्षयात् पापस्य कर्मण ।
यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि ।'
(शान्ति. २०४. ८)
इत्यादिस्मृतिभ्य , 'तमेत वेदानुवचनेन ब्राह्मणा विविदि-
षन्ति यज्ञेन दानेन तपसानाशकेन (बृ उ ४ ४ २२), 'येन
केन च यजेत । अपि वा दविहोमेनानुपहतमना एव भवति'
इत्यादिश्रुतिभ्यश्च ज्ञानादेव मोक्षो भवति । ' ज्ञानादेव तु
कैवल्य प्राप्यते तेन मुच्यते', 'ब्रह्मविदाप्नोति परम्' (तै उ २
१), 'तरति शोकमात्मवित् ' (छा उ ७ १), 'ब्रह्म वेद
ब्रह्मैव भवति', 'ब्रह्मैव सन् ब्रह्माप्येति' (तै आ २ २),
'तमेव
विदित्वातिमृत्युमेति नान्य पन्था विद्यतेऽयनाय ' (श्वे उ ३.
८) इति । 'आनन्द ब्रह्मणो विद्वान्न बिभेति कुतश्चन ' (ते. उ
२६), इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टि'
(के उ २ ५)
यदा चर्मवदाकाश वेष्टयिष्यन्ति मानवा ॥
तदा देवमविज्ञाय द खम्यान्तो भविष्यति ॥'
(श्वे उ ६ २०)
'न कर्मणा न प्रजया धनेन त्यागेनके अमृतत्वमानशु ' (ते
आ १० १०)
-
1 किल्विप

·- विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 419 वेदान्तविज्ञानसुनिश्चितार्था सन्यासयोगाद् यतय शुद्धसत्त्वा ।। ते 'ब्रह्मलोके तु परान्तकाले परामृतात परिमुच्यन्ति सर्वे ।।' (तै आ १० १०) इत्यादिश्रुतिभ्यश्च ॥ शूद्र सुखमवाप्नुयात् श्रवणेनैव, न तु जपयज्ञेन । ' तस्मा- च्छूद्रो यज्ञेऽनवक्लुप्त ' (तै स ७ १ १) इति श्रुते । 'श्रावये- च्चतुरो कृत्वा ब्राह्मणमग्रत । इति महाभारते श्रवण- मनुज्ञायते । 'सुगतिमियाच्छ्वणाच्च शूद्रयोनि ' इति हरिवशे । य शूद्र शृणुयात् स सुखमवाप्नुयादिति व्यवहितेन सबन्ध । वणिकाना कीर्तयेदित्यनेन ।। १२३ ।। 123 By reciting this hymn a Brāhmana reaches the goal of the Veda-s, a Ksatriya comes out victorious, a Vaisya becomes possessed of great riches and a Sudra enjoys great happiness 'The goal of the Veda-s' is Brahman The opening question was thus put 'By reciting what (hymn) will the creatures be freed from the bonds of births and samsara ? And the answer follotis From this one should not think that by merely reciting this hymn) salvation is ensured, bccausc it is by knowledge alone that onc can attam moka It is to point out this that the phrase ' by doing thus a Brāhmana attains Brahman [by knowing the meanings of the Veda-s or लोरेपु 'परामता परि ३ वणानिति महाभारतेषु

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तपसा 'कल्मपं हन्ति विद्ययामृतमश्नुते ।'
(मनु. १२. १०४)
'ज्ञानमुत्पद्यते पुसां क्षयात् पापस्य कर्मणः ।
यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि ।।'
(शान्ति. २०४. ८)
इत्यादिस्मृतिभ्यः, 'तमेतं वेदानुवचनेन ब्राह्मणा विविदि-
पन्ति यज्ञेन दानेन तपसानाशकेन (बृ. उ. ४. ४. २२), 'येन
केन च यजेत । अपि वा दविहोमेनानुपहतमना एव भवति'
इत्यादिश्रुतिभ्यश्च ज्ञानादेव मोक्षो भवति ।
ज्ञानादेव तु
कैवल्यं प्राप्यते तेन मुच्यते', 'ब्रह्मविदाप्नोति परम् ' (तै. उ. २.
१), ' तरति शोकमात्मवित् ' (छा. उ. ७. ब्रह्म
वेद
ब्रह्मैव भवति', 'ब्रह्मव सन् ब्रह्माप्येति' (ते. आ. २.२),
तमेव
विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ' (श्वे. उ. ३.
८) इति । 'आनन्दं ब्रह्मणो विद्वान्न विभेति कुतश्चन ' (तै. उ.
२.६), इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महतो विनष्टि:'
(के. उ. २. ५)
यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः ।।
तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ।।'
(श्वे. उ. ६. २०)
'न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः' (ते.
आ. १०. १०)
१),
1 किल्बिष.

·- विष्णुसहस्रनामस्तोत्न सशाकरभाष्यम् 419 'वेदान्तविज्ञानसुनिश्चितार्था सन्यासयोगाद् यतय शुद्धसत्त्वा ।। ते 'ब्रह्मलोके तु परान्तकाले *परामृतात परिमुच्यन्ति सर्वे ॥' (तै आ १० १०) इत्यादिश्रुतिभ्यश्च ।। शूद्र सुखमवाप्नुयात् श्रवणेनैव, न तु जपयज्ञेन । ' तस्मा- च्छूद्रो यज्ञेऽनवक्लुप्त " (तै स ७ १ १) इति श्रुते । श्रावये- च्चतुरो वर्णान् कृत्वा ब्राह्मणमग्रत । इति महाभारते श्रवण- मनुज्ञायते । 'सुगतिमियाच्छ्वणाच्च शूद्रयोनि ' इति हरिवशे । य शूद्र शृणुयात् स सुखमवाप्नुयादिति व्यवहितेन सबन्ध । वैवर्णिकाना कीर्तयेदित्यनेन ।। १२३ ।। 123 By reciting this hymn a Brāhmana reaches the goal of the Veda s, a Ksatriya comes out victorious, a Vaiśya becomes possessed of great riches and Sūdra enjoys great happiness 'The goal of the Veda s' is Brahman The opening question was thus put 'By reciting what (hymn) will the creatures be freed from the bonds of births and samfara? And the answer follows From this one should not think that by merely reciting [this hymn) salvation is cnsured, because it is by knowledge alone that one can attain molsa It is to point out this that the phrase "by doing tlus a Brāhmana attains Brahman [by knowing the meinings of the Veda-s or a 1 लोरेपु १ परामता परि ३ वर्णानिति महाभारतेष ·420 THE ADYAR LIBRARY BULLETIN by mastering Vedānta),' is introduced By performing karman the internal organ is purified and then gradually molsa is attained It is said "The actions remove impuritics (of the mind) and knowledge [leads] to the supreme goal When by actions the impuritics are cleansed, knowledge arises Man by obtaining eternal knowledge is frced from bondage By virtuous acts only, happiness and knowledge arise By knowledge moksa is obtained “The Yogin s do per action, giving up attachment for the sake of purifying the self' (BG, 5 11) By actions man is bound and by knowledge he is freed Therefore the sages do not perform (motivated) karman having realized the other side (para, ie, the goal, Brahman) The best of the twice-born people should give up even the prescribed actions and make effort towards the knowledge of the Self, control (of the senses) and the study of the Veda s (Manu 12 92) By austerities one destroys one's sins and by knowledge one attais immortality (Manu 12 104) 'Knowledge arises in him who is free from wiched actions, and he perceives the Self in the self which resembles a clear miror (MB, 12 197 8)' The stutt also says (BU, 4 4 22) 'In accordance with the word of the Vedas, the Brāhmana-s desire to comprehend Him by sacrifice, gift, austerity and fasting With whatever materials one may perform sacrifices, or home with ladle, one's mind becomes clear and illuminated "The By Inowledge alone is salvation won knower of Brahman reaches the Supreme (TU, 2 1) ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 421 *The knower of atman crosses sorrow' (CU, 7 1) "The knower of Brahman becomes Brahman itself Becoming Brahman itself one attains Brahman' (TA, 2 2) 'By knowing Him one transcends death There is no other path (than this) to the goal' (SU, 3 8) The wise man does not fear anything' (TU, 2 9) * If, in this world, a person knows the Self then the true end is gained, if a person in this world does not know the Self, there will be great calamity' (Ke U, 2 5) 'When a man is able to roll up akása like a strip of skın' then only he will see the end of sorrow without knowing God' (SU, 6 20) 'Neither by action, nor by offspring, nor by wealth, one can attain immortality, but only by renunciation Those who have ascertained the meaning of the knowledge derived from the Vedanta, who, by the yoga which renounces all worldly concerns, are striving for emancipation, and whose intellects are purified, all those, at the time of their final death, enjoying the highest immortality in the worlds of Brahmā, become finally liberated' (TĂ, 10 3) The Sudra attains happiness by hearing alone and not by reciting this hymn The stuti (TS, 7 1 1) says "Therefore the Sudra is not entitled to perform yaga The Mahabharata (12 314 45) says One should allow the hymns to be heard by all the four castes, keep ing a Brahmana at the head' The Handamsa (118 48) * One born in the Sudra caste attains a good state by hearing' From this it is plain that the 3 also says 1 The idea is that it cannot be done ·422 THE ADYAR LIBRARY BULLETIN Sūdra can only her and thereby he attains happiness, whereas the twice-born only can recite धर्मार्थी प्राप्नुयाद् धर्ममर्थार्थी चार्थमाप्नुयात् । कामानवाप्नुयात् कामी प्रजार्थी चाप्नुयात् प्रजाम् ।। १२४ चक्षुरादीनामात्मयुक्तेन मनसाधिष्ठिताना स्वेपु स्वेषु विषयेष्वानुकूल्यात् प्रवृत्ति काम । 'प्रजायत इति प्रजा सतति ।। १२४ ।। 124 He who aspires to the merit of righteousness succeeds [by reciting this) in getting it, he who desires wealth, likewise, gets it, the man of pleasure has his desires satisfied, and he who desires offspring acquires offspring Desires are the objects desired by the senses such as eyes, etc induced, as they are, by the mind, backed by the Self The followng results are promised to one who is devout, pure, persevering ever meditative and full of faith भक्तिमान् य सदोत्थाय शुचिस्तद्गतमानस । सहस्र वासुदेवस्य नाम्नामेतत् प्रकीर्तयेत् ॥ १२५ ॥ यश प्राप्नोति विपुल ज्ञातिप्राधान्यमेव च । अचला श्रियमाप्नोति श्रेय प्राप्नोत्यनुत्तमम् ॥ १२६ ।। न भय क्वचिदाप्नोति वोयं तेजश्च विन्दति । भवत्यरोगो द्युतिमान् बलरूपगुणान्वित ।। १२७ ॥ 1 प्रजा सतति याति

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम्
423
भक्तिमानित्यादिना भक्तिमत शुचे सततमेवमुद्युक्तस्यै-
काग्रचित्तस्य श्रद्धालोविशिष्टाधिकारिण फलविशेष दर्शयति ।।
125 That man who, with devotion and persever-
ance, and heart wholly turned towards Him, recites
the thousand names of Vasudeva every day, after
having purified himself,
126 Succeeds in acquiring great fame, a position
of eminence [among his kinsmen), enduring prosperity;
[and lastly] that which is of the highest benefit to him
(1 e maksa)
127 Such a man never meets with fcar at any
time and acquires great prowess and energy Disease
never afflicts him, fair complexion, strength, beauty
and accomplishments become his
रोगार्हो मुच्यते रोगाद् बद्धो मुच्येत बन्धनात् ।
भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः ॥ १२८ ॥
दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम् ।
स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वित. ॥ १२६ ॥
वासुदेवाश्रयो मर्यो वासुदेवपरायण. ।
सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम् ।। १३० ।।
न वासुदेवभक्तानामशुभ विद्यते क्वचित् ।
जन्ममृत्युजराव्याधिभय नवोपजायते ॥१३१॥
इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वित. ।
युज्यतात्मसुखक्षान्तिश्रीधृतिस्मृतिकोतिभिः॥ १३२॥

·424 THE ADYAR LIBRARY BULLETIN श्रद्धा आस्तिक्यबुद्विः। भक्ति:- भजनं तात्पर्यम् । आत्मनः सुखम् आत्मसुखम् ; तेन च क्षान्त्यादिभिश्च युज्यते ।। १३२ ॥ 128. The sick become hale; the afflicted are freed from bondage; and the affrighted from fear; and hc that is plunged in calamity is freed therefrom. 129. The man, who hymns the praises of the foremost of Beings, by reciting His thousand names with devotion, quickly succeeds in surmounting all difficulties. 130. That mortal, who takes refuge in Vasudeva and who becomes devotcd to Him, is frecd from all sins and attains eternal Brahman. 131. They who are devoted to Vasudeva never have to encounter any evil. They are freed from the fear of birth, death, decrepitude and discasc. 132. That man who, with devotion and faith, recitcs this hymn (of thousand names], succeeds in acquiring felicity of soul, a disposition of forgiveness, prosperity, intelligence, memory and fame. Faith: bclicf in God, नक्रोधो न च मात्सर्य नलोभो नाशुमा मतिः । भवन्ति कृतपुण्यानां भक्तानां पुरुषोतमे ॥ १३३ ।। न क्रोधः, न लोभः, नाशुभा मतिः इति नकारानुबन्ध- रहितेन नकारेण समस्तं पदवयम् । प्रोधादयो न भवन्ति मात्सर्य चन भवतीत्यर्थः ।। १३३ ॥

·D .. विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 425 133. Neither wrath nor jealousy, nor cupidity, nor cvil thought, ever appears in those men of righteousness who are devoted to the supreme Spirit. द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूमहोदधिः । वासुदेवस्य वीर्येण विधृतानि महात्मनः ॥ १३४ ॥ ससुरासुरगन्धर्व सयक्षोरगराक्षसम् । जगद्वशे (5) वर्ततेदं कृष्णस्य सचराचरम् ॥ १३५ ॥ इन्द्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः । वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च ।। १३६ ।। 'द्यौः सचन्द्रार्कनक्षत्रा' इत्यादिना स्तुत्यस्य वासुदेवस्य माहात्म्यकथनेनोक्ताना फलानां प्राप्तिवचनं यथार्थकथनम्, नार्थवाद इति दर्शयति ।। १३४ ।। 134. The firmament with the sun, moon, and stars, the welkin, the points of the compass, the carth and the ocean are all held and supported by the prowess of the high-souled Vasudeva. This verse is here introduced to show that the cffects of reciting this hymn are literally true and not merely glorificatory. 135. The wholc universe, movable and immovable, with the gods, asura-s, and gandharda-s, yaksa-s, uraga-s, and rāksasa-s, is under the sivay of Krsna. 136. The senses, the mind, understanding, life, energy, strength, and courage are, it has been said, 'यथार्थवाद 1नक्षव.

·426 THE ADYAR LIBRARY BULLETIN sustained by Vasudeva; also the ksetra (the body) and the kşetrajña (the knower of the body). सर्वागमानामाचारः प्रथमं परिकल्पते । आचारः प्रथमो धर्मो धर्मस्य प्रभुरच्युतः॥ १३७ ।। 'सर्वागमानामाचारः' 'इत्यनेनावान्तरवाक्येन सर्वधर्मा- णामाचारवत एवधिकार' इति दर्शयति ।। १३७ ।। 137. Conduct is said to be the foremost pre-condition enjoined by the Scriptures. Right conduct is the first duty. The eternal Vāsudeva is said to be the Lord of Righteousness, This verse indicates hat only he who has character can aspire to practise all the dharma-s. ऋषयः पितरो देवा महाभूतानि धातवः । जङ्गमाजङ्गमं घेवं जगन्नारायणोद्भवम् ॥ १३ ॥ योगो ज्ञानं तथा सांख्य विद्याः शिल्पादि कर्म च । वेदाः शास्त्राणि विज्ञानमेतत्सर्व जनार्दनात् ।। १३६ ।। एको विष्णुमहद्भूतं पृथग्भूतान्यनेकशः । तीन् लोकान् व्याप्य भूतात्मा भुडक्ते विश्वभुगव्ययः।।१४० इमं स्तवं भगवतो विष्णोसिन फोर्तितम् । पठेद्य इच्छेत् पुरुषः श्रेयः प्राप्तुं सुखानि च ।। १४१ ।। आचारप्रभवो धर्मों नापंवादयायन परियल्प्यते दर्शयति ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 427 'इम स्तवम्' इत्यादिना सहस्रशाखाज्ञेन सर्वज्ञेन भगवता कृष्णद्वैपायनेन साक्षान्नारायणेन कृतमिति सर्वेरेवाथिभि सादर पठितव्य सर्वफलसिद्धय इति दर्शयति ॥ १४१ ॥ 138 The sages, the manes, the gods, the great (primeval]elements, the bases, indeed, the entire movable and immovablc universe, have sprung from Nārāyana 139 The Yoga, the Sāmkhya, knowledge, the sciences, all mechanical arts, the Vedas, the diverse scriptures, and all learning, have sprung from Janārdana 140 Visnu, the one great Being, pervades innumerable individual beings and the three worlds, and being the Self and enjoyer of all, and undecaying, He experiences (everything] 141 This hymn in praise of the illustrious Visnu, composed by Vyasa, should be recited by the person who wishes to acquire happiness and the supreme Good (ue moksa) This hymn is composed by the revered Krsna Dvaipayana, the omniscient, the knower of the thousand branches [of the Veda s}, who is Nārāyana himself Hence this hymn is to be recited by all with faith in order to achieve all ends विश्वेश्वरमज देव जगत प्रभवाप्ययम् । भजन्ति ये पुष्कराक्ष न ते यान्ति पराभवम् ।। १४२ ॥ सर्वरथिमि महाशाखाज्ञानन प्रमुमव्ययम् ·428 THE ADYAR LIBRARY BULLETIN न ते यान्ति पराभवम् ओं नम इति ।। 1 इद केचित् कोशेषु नास्ति. एतदनन्तर दाक्षिणात्यसहस्रनामकोशेषु, कुम्भकोणस्थमध्वविलासपुस्तकालयप्रकाशितभारतकोशे, चे. वा. रा. प्रकाशितभारत- कोशे च अधोमुद्रिताधिकपाठो दृश्यते. अर्जुन उवाच- पद्मपत्रविशालाक्ष पद्मनाभ सुरोत्तम । भक्तानामनुरक्ताना व्राता भव जनार्दन ।। श्रीभगवानुवाच- यो मा नामसहस्रेण स्तोतुमिच्छति पाण्डव । सोऽहमेकेन श्लोकेन स्तुत एव न संशयः ॥ स्तुत एव न सशय ओ नम इति । व्यास उवाच- वासनाद्वासुदेवस्य वासित ते जगत्त्रयम् । सर्वभूतनिवासोऽसि वासुदेव नमोऽस्तु ते ।। वासुदेव नमोऽस्तु त ओ नम इति पार्वत्युवाच- केनोपायन लघुना विष्णोर्नामसहस्रकम् । पठपते पण्डितनित्य श्रोतुमिच्छाम्यह प्रभो ॥ ईश्वर उवाच- श्रीराम राम रामेति रमे रामे मनोरमे। राहानामतत्तुल्य रामनाम यरानने ।। श्रीरामनाम वरानन ओनम पनि। ब्रह्मोवाच- नमोस्त्वनलाय सहरमून में गहरापादाभिगिरोख्वाहा ।। महननाम्ने पुरषाय शाश्वते महारोटीगधारिणे नम ॥ सहसोटियुगधारिण ओ नम इति ।

·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 429 इति श्रीमहाभारतेऽनुशासनपर्वणि भीष्मयुधिष्ठिर- संवादे श्रीविष्णोदिव्यसहस्रनामस्तोत्रं नाम 'एकोनपञ्चाशदधिकशततमोऽध्यायः॥ 'विश्वेश्वर' इत्यादिना विश्वेश्वरोपासनादेव स्तोतार- स्ते धन्या कृतार्था कृतकृत्या इति दर्शयति । प्रमादात् कुर्वता कर्म प्रच्यवेताध्वरेषु यत् । स्मरणादेव तद्विष्णो सपूर्ण स्यादिति श्रुति ।। सजय उवाच- यत्न योगीश्वर कृष्णा यत्न पार्थो धनुर्धर । तन्न श्रीविजयो भूतिध्रुवा नीतिमतिर्मम ॥ श्रीभगवनुवाच- अनन्याश्चिन्तयन्तो मा ये जना पर्युपासते । तेपा नित्याभियुक्ताना योगक्षेम वहाम्यहम् ।। परित्राणाय साधना विनाशाय च दुष्कृताम । धर्मसस्थापनार्थाय सभवामि युगे युगे । आर्ता विषण्णा शिथिलाश्च भीता घोरेपु च व्याधिषु वर्तमाना । सकीयं नारायणशब्दमान विमुक्तदुःखा सुखिनो भवन्ति ।। आतत्सत 1 अन्न चतुश्चत्वारिंशदधिकशततमोऽध्याय ' इति चे वा रा प्रकाशित- भारतकोशे। 'चतु पञ्चाशदधिकद्विशततमोऽध्याय ' इति म वि पु प्रकाशितभारतकोशे। 'एकोनपञ्चाशदधिकशततमोऽध्याय इति पूनास्यचित्रशालाप्रकाशित- भारतकोशे ॥ तम्रिद्धि 2 कृतकृत्या इति ·430 THE ADYAR LIBRARY BULLETIN आदरेण यथा स्तौति धनवन्तं धनेच्छया । 'तथा चेद् विश्वकर्तारं को न मुच्येत वन्धनात् ।। इति व्यासवचनम् ॥ सहस्रनामसंवन्धिव्याख्या सर्वसुखावहा ।। श्रुतिस्मृतिन्यायमूला' रचिता हरिपादयोः ।। इति श्री परमहंसपरिवाजकाचार्यस्य श्रीगोविन्द- भगवत्पूज्यपादशिष्यस्य श्रीमच्छंकरभगवत्पाद- कृती विष्णुसहस्रनामस्तोत्रभाष्यं संपूर्णम् ॥ 142. Thosc persons who worship and adorc thic Lord of the universe, the lotus-eyed Deity, who is unborn, who is the origin and end of the universe, nourr mori with any discomfiturc. Thus ends the 149th chaptcr consisting of the Divine Hymn, Sahasranama or Vimu, in tlic dialoguc beaucon Bhisma and Yudhisthira in the Inulisonik Pirvan of the Mahabharata.s * Lord of the Universe' and other cpithicis indicate that thc rccitcrs of this lisin bccomc virtuous, and पासा. . यपा. 1 मम मारोगागिट (१११:--11) म. writte एवं परिव समर पिता पायघन नामानि मा मधी। नागोरांने तबगपरित (IRuri +According to Parkhrs marks it th-233yim and it it the 13th Admivintri.chtreat any ·विष्णुसहस्रनामस्तोत्र सशाकरभाष्यम् 431 have their objects and actions fulfilled, as they worship the Lord of the universe. Vyāsa says: 'The stutz-s say that any act carelessly performed, any irregular procedure in sacrifices, is rendered perfect by meditating on Visņu.' If one praises the Creator of the universe with the same ardour with which one praises a rich man to get wealth from him, would not one be delivered from the bonds (of samsāra]? This commentary of Sahasranāma, which brings happiness to all and was written in accordance with śruti and reason, is dedicated to Hari. Thus ends the bhāsa of Sri Samkarācārya, the teacher and Paramahamsa samnyâsin, the disciple of thc sage Govinda Bhagavatpada. Om Tat Sat ·INDEX OF 1000 NAMES Name No of the name Page Narne No of the name Page अ " अपूर अक्षरम् अक्षर अक्षोभ्य 915 384 481 245 17 96 801 343 999 412 अखण्डपरशु (खण्डपरशु) अग्रज अग्रणी अग्राह्य अचल अचिन्त्य अच्युत अनघ 146 141 831 355 अनन्त 659 299 886 373 अनन्तजित् 307 189 अनन्तरूप 932389 अनन्तथी 933389 अनन्तात्मा 518 256 अनन्द (नन्द) 528 259 अनय 400 217 अनर्थ 431 228 अनल 293 185 711 316 अनादि 941 392 अनादिनिधन 43 106 अनामय 689 309 अनिमिप 215 161 अनियम (नियम) 865_367 अनिरुद्ध 185 152 638 292 अनिर्देश्यवा 177 149 656 298 अनिविण्ण 435 229 892 375 अनिल 234 166 812347 अनिवर्ती 596 281 अनिवृतात्मा (निवृत्तात्मा) 774334 अनीश 626 289 अज 568 272 891 375 218 162 56 111 745 326 832 355 100 125 318 192 95 123 204 158 521 257 549 266 835 356 157 145 169 147 355 202 304 188 895 376 951 395 324 194 842 350 415 223 " अजित अणु अतीन्द्र अतीन्द्रिय अतुल अदृश्य अद्भुत अधाता (घाता) अधिष्ठानम् " अधत अघोसाज 29 ·434 THE ADYAR LIBRARY BULLETIN Name No of the name l'age Name No of the pamc Page अनुकूल अनुत्तम अनेकमूर्ति अन्तक अतम् अन्नाद अपराजित " अरविन्दाक्ष अरोद अर्क अचित अचिप्मान् अर्थ अर्ह अविज्ञाता अविधेयात्मा अविशिष्ट अव्यक्त अव्यह अव्यय अपानिधि अप्यय अप्रतिरव अप्रमत्त अप्रमेय अप्रमेयात्मा अभिप्राय अभीम (भीम) अभू (भू) अमरप्रभु अमानी अमितवित्रम . 347 200 906380 795 340 634 291 633 430 228 873369 482 215 621 289 309 189 722 319 129 136 13 94 31 101 336 198 824 352 247 171 108 129 179 211 839 374 90 122 232 165 342 199 80 119 721 319 520 257 983 407 984 716 318 862366 323 194 900378 639 292 325 194 47 107 248 171 871 369 357 203 437 230 50 109 747 326 516 256 611 292 372 200 830 354 720 319 119 132 501 252 814 318 283 182 813 318 198 156 102 126 179 150 110 129 15H 114 517236 866367 " अशोप अश्वत्थ असय्येय अममित असत् अगुगद (मुराद) अह " अह् गवर्तर आ अमिताशन अमूर्ति অমুনিনা अमा अमृतप अमृतवपु अमृतागूभय অমূলা अमृत्यु अमयारमा आत्मपानि आरमयाा आदिश्य आदिा 985107 01 120 40 105 563 271 331 197 490218 950304 326250 56020 161 152 সাব " अमाप आती (मी) अभागिधि असम (पम) ·INDEX OF 1000 NAMES 435 Name No of the namc Page Name No of Page the name इ ओ इज्य इन्द्रकर्मा 446 233 786338 308 189 ओजस्तेजो- तिधर 275 180 औ औषधम् 287 183 ईशान ईश्वर 65 114 37 103 74 118 क उ उग्र उत्तर उत्तारण उदीर्ण उदुम्बर उद्भव 421 225 494 249 923387 624 288 823 351 373 209 790 339 151 142 क पथित क्नकाङ्गदी कपि कपिल कपीन्द्र करणम कर्ता कवि पान्त " उपेन्द्र काम अजित ऊर्जितशासन ऊर्ध्वग " 156 144 910 382 954 396 728321 848361 541 264 899 377 898 501 251 378 211 380 132 136 296 186 654 297 297 186 295 651 296 652 298 186 294 185 653 297 379 211 418 224 642 293 729 321 907 380 809 346 808 345 कामकृत कामदेव कामपाल वामप्रद कामता मामी कारणम् बाल वालनेमिनिहा " ऋतु 416 223 278 180 351 201 " ए चुण्डली एक एक्पात एवारमा 725 320 772333 965 400 बुन्दर ·436 THE ADYAR LIBRARY BULLETIN Name No of Page the name Name No of the name Page ग गतिसत्तम गदाग्रज गदाधर गभस्तिनेमि गभीर गभीरात्मा गरुडध्वज गहन " " " गुणभृत् गुप्त कुमुद 589 278 807 345 635 291 कुवलेशय 590 279 कृतकर्मा 788338 कृतज्ञ 82 120 532 261 कृतलक्षण 485 246 कृताकृत (कृताकृति ) 136 138 कृतागम 655 297 789 339 कृतान्तकृत् 537 263 कृति 83 120 कृश 837357 कृष्ण 58 112 550 266 23 98 648 295 कैशिहा 649 296 ऋतु 448 234 क्रम 79 119 शोधकृत्कर्ता 315 191 क्रोधहा 314 क्षम 442 232 क्षमिणा वर 919 385 क्षरम् 480 244 क्षाम 443 232 854 364 क्षितीश 991 409 क्षेत्रज्ञ 16 96 क्षेमत् 599 282 क्षोभण 374 209 566 272 764 331 997 411 486 247 543 264 937 391 354 202 382 211 544264 839 357 545 265 209 159 210 160 383 212 542 264 495 250 592 279 496 250 593 280 188 153 187 152 539 263 591 279 219 162 गुस्तम गुह केशव गोपति " गोप्ता गोविदा पति गाविन्द " " गोहित ग्रामणी घ " 744 325 घृताशी च घरगदाधर चत्री 546 265 908381 995 411 यण्डपरशु (अग्रण्डपरशु) 568 272 ·INDEX OF 1000 NAMES 437 Name No of Page the name Namc Noor the name Page चतुरथ चतुरात्मा " 936 390 137 138 769 332 768 139 139 766 332 770333 140 139 765 331 771 333 138 139 767 332 740324 281 181 746 326 825 352 जीव जीवन जेता ज्ञानगम्य ज्ञानमुत्तमम् ज्येष्ठ थेष्ठ ज्योति ज्योतिरादित्य ज्योतिर्गणेश्वर 513255 930389 148 141 497 250 454 236 68 116 877 371 564 271 619 287 चतुर्गति चतुर्दष्ट्र चतुर्वाहु चतुर्भाव चतुर्भज चतुर्मूति चतुर्वेदवित् चतुर्व्यह चन्दनाङ्गदी चन्द्राशु चाणगन्धनिपूदन त तत् तत्त्वम् तत्त्ववित् तन्तुवर्धन तार " चल 731 322 963 399 964 785338 338 198 968 402 337 198 691 309 391 214 275 180 757329 62 113 535 262 534 छिनसशय 623 288 ज तारण तीर्थकर तुष्ट •तज तेजोवृप निककुब्धाम त्रिदशाध्यक्ष निपद निलोकधृत् (विलोकधुक्) त्रिलोकात्मा निलोकेश त्रिविक्रम निसामा त्वष्टा जगत सेतु जगदादिज जनजन्मादि जनन जनार्दन जनेश्वर जन्ममृत्यजगतिग जय जयन्त जनु जितक्रोध जितमन्यु जितामित्र P 288 183 145 140 947 394 946 393 126 134 341 199 966 400 509 254 798 341 244 168 462 239 934 390 524 258 751 327 646 294 647 530 260 574 274 53 110 द दक्ष 423 225 917 384 ·438 THE ADYAR LIBRARY BULLETIN Name No of Page the name Name No of Page the name ध " 918 385 859 365 861 366 190 154 860 366 713 316 712 367 207 569 273 511 254 " दक्षिण दण्ड दम दमन दमयिता दर्पद दर्पहा दामोदर दारुण (दारण) दाशाह दिविस्पृक् (दिवस्पृक्) दिश दीप्तमूर्ति दुस्वप्ननाशन दुरतिक्रम दुराधर्प दुरारिहा दुरावास दुर्ग दुर्गम दुर्जय दुर्धर दुर्मपण दुर्लभ दुष्कृतिहा दृढ दृप्त देव देवकीनन्दन देवमृद्गुर देवेश धनजय धनुर्धर धनुर्वेद धनेश्वर धन्य धन्वी धरणीधर धराधर धर्म धर्मकृत् धर्मगुप् धर्मयप धर्मविदुत्तम धर्माध्यक्ष धर्मी धाता (अधाता) धातुरुत्तम घाम धुर्य धृतात्मा ध्रुव 660 300 857 365 858 474 243 754 328 76 118 235 166 756 328 403 218 476 243 475 438 230 404 219 135 137 477 244 44 106 951 395 46 106 211 160 329 195 160 145 388 213 " " 571 273 940 391 719 318 926 388 776335 81 120 781 336 780 779 778 775 334 266 176 715 317 205 158 777 335 924 387 551 267 714 317 375 210 989 409 493 219 492 249 758329 275 180 570 273 " " " न नक्षत्रनेमि नक्षत्री नद (अनन्द) नन्दवी नन्दन 440 231 441 232 528 259 991 411 527 259 618 287 500 270 399 217 246 171 द्युतिघर द्रविणप्रद नन्दी (आनदी) नय नर " ·INDEX OF 1000 NAMES 439 Namnc No of the name Pasc Namc No of the namnc Page नहुप 312 190 नारसिंहवपु 21 98 नारायण 245 170 निग्रह 761 330 निधि 30 101 निमिप 214 161 नियन्ता 864 367 नियम 161 145 (अनियम ) 865 367 निर्गुण 840 358 निर्वाणम् 577 275 निवृत्तात्मा 229 164 597 281 (अनिवृत्तात्मा) 774_334 निष्ठा 583 277 नेता 222 163 नेय 398 217 नक 726 320 नककर्मकृत् 469 241 890 374 नक्माय. 302 188 नकरूप 271 178 नकशृङ्ग 763331 नैवात्मा 468 241 न्यग्रोध 822351 न्याय 221 163 पनी परमस्पष्ट परमात्मा परमेश्वर परमेष्ठी परद्धि परायणम् परिग्रह पर्जन्य पर्यवस्थित पवन (पावन) पवित्रम् पापनाशन पावन (पवन) पुण्डरीकाक्ष " N " पुण्य 344 200 390 214 11 93 377 210 419 224 389 214 585 277 420 224 810346 931 389 291 184 811347 63 113 992 410 292 185 811 347 111 130 687 308 925 387 688 308 922386 150 142 335 198 498 250 506 253 14 94 406 220 24 99 507 253 41 105 556 268 392 214 952395 10 93 686 308 685 " नकज पुण्यकीति पुण्यश्रवणकीर्तन पुनर्वसु पुरदर पुरातन पुरुजित् पुरुप प पुरषोत्तम पुरुसत्तम पुष्कराक्ष पण पदमनुत्तमम् पभगभ पद्मनाभ 958 397 732 322 348 200 49 109 196 156 346 200 345 " पुष्ट पुष्पहास पूतात्मा पूरयिता पूर्ण पद्मनिभेक्षण ·440 THE ADYAR LIBRARY BULLETIN Name No of Page the name Name No of Page the name पृथु पेशल प्रकाशन प्रकाशात्मा प्रग्रह प्रजागर प्रजापति प्राणद 956396 प्राणधृक् (प्राणभृत्) 961_397 प्राणनिलय 960 398 प्राणभृत् (प्राणधृक्) 961 398 प्रियकृत 874 370 प्रियाह 872369 प्रीतिवर्धन 875 370 व " प्रजाभव प्रणव " प्रतर्दन प्रतापन प्रतिष्ठित प्रत्यय प्रथित प्रद्युम्न प्रधानपुरुपेश्वर प्रपितामह प्रभव प्रभु 410 221 916 384 274 179 276 180 760 330 953395 69 116 197 156 89 122 409 221 957 396 60 113 277 180 326 194 93 122 319 192 640 292 20 97 970 402 35 103 36 299 186 61 113 428 227 959397 525 258 237 167 153 143 845 360 G7 115 320 193 407220 962399 66 115 321 193 408221 बन्नु बहुशिरा बीजमव्ययम् बृहत बृहद्भानु बृहद्रूप ब्रह्म ब्रह्मत ब्रह्मज्ञ ग्राम्य ब्रह्मवित् ब्रह्मविवर्धन ब्रह्मा ग्रह्मी ग्राह्मण ब्राह्मणप्रिय 116 131 115 429 227 836 356 333 197 272 178 664 301 662 300 669 302 661 300 666302 665301 663 668302 667 670303 " " " प्रभूत प्रमाणम् " भ प्रमोदन प्रसन्नात्मा प्राणु प्राग्वश प्राण " भरतवत्सल भगवा भगहा भयत् भयनागन भयापह भर्ग भाा भारमन 736323 550 200 559 270 833 355 356 935390 31 102 281 182 817 360 प्राणजीवन प्राणद " ·INDEX OF 1000 NAMES 441 Name No of the name Page Name No or the name Pagc " भाव भावन भास्करद्युति भिपक् भीम (अभीम) भीमपराक्रम भुजगोत्तम भू (अभू) भूगर्भ भूतकृत् भूतमव्यभवत्प्रभु भूतभव्यभवनाथ भूतभावन भूतभृत भूतमहेश्वर भूतारमा भूतादि भूतावास भूति भूरिदक्षिण भूर्भुव भूर्भुवस्वस्तर भूशय भूषण भेपजम् भोक्ता 7 92 33 102 282 181 579 276 948394 357 203 949 394 193 155 437 230 71 116 5 91 4 290 184 9 92 6 91 489 248 8 92 29 101 708 315 630 290 502 252 942 392 967 401 628 289 629 290 578 275 143 140 500 251 888 374 142 140 141 मधुसूदन 73 117 मन 52 110 मनोजद 690 309 मनोहर 461 239 मन्त्र 280 181 मरीचि 189 154 महद्धि 350 201 महर्षि कपिलाचार्य 531 261 महाकर्मा 672304 787338 महाकोश 432 228 महाऋत 675 305 महानम 671 304 महाक्ष 353 202 महागर्त 804344 महातपा 122 133 महातेजा 673304 महादेव 491 248 महाद्युति 176 149 महाद्रिधृत 180 150 महाधन 434 229 महान 841 358 महानिधि 806 344 महाबल 172 148 महाबुद्धि 173 महाभाग 370 208 महाभूत 805 344 महाभोग 433 228 महामख 439 230 महामना 557 269 महामाय 170 148 महामति 718318 महायज्ञ 677 306 महायज्वा 676 305 महार्ह 522 258 महावराह 538 263 भोजनम् भ्राजिष्णु 139 म मङ्गल परम् मधु 64 114 168 147 ·442 THE ADYAR LIBRARY BULLETIN Name No of Page the name Name No of Pige the name " " यज्ञभुक यज्ञभृत् यज्ञवाहन यज्ञसाधन. यज्ञान यज्ञा तकृत यज्ञी यज्वा यत् यदुश्रेष्ठ यम (अयम) युगादिकृत् महावीर्य 174 149 महाशक्ति 175 महाशन 303 188 महाशृङ्ग 536 262 महास्वन 42 105 महाहवि 678 306 महाह्रद 803 343 महीधर 317 192 369 208 महीभर्ता 182 151 महेज्य 447 234 महेन्द्र 268 177 महेप्यास 181 151 महोत्साह 171 147 महोदधिशय 519 257 महोरग 674 305 माधव 72 117 167 147 735 323 मानद 748 327 मान्य 749 365 206 397 216 515 255 मुक्ताना परमा गति 12 93 मदिनीपति 533 261 मेधज 753 328 मेधावी 77 119 979 406 976 405 975 980 406 974 404 981 406 978 405 973 403 730 322 705 314 162 146 866 367 300 187 301 18 97 19 849 362 850 " युगावर्त " " योग योगविदा नेता योगी योगीश " " र " मार्ग मुकुन्द रक्षण रणप्रिय रत्नगर्भ रत्ननाभ रथाङ्गपाणि रवि रविलोचा राम रनिरागद 928 388 684307 473212 793 340 998 411 081 372 885373 391 215 945393 114 131 361 206 रोहित पर " 205 यात् यमगुलम् यापनि 445 233 971 402 977 405 982 406 972 मध्मीयाा सक्ष्मी सोगमापर 361 941 392 611286 ·INDEX OF 1000 NAJES 443 Yamc No of Page the name Yame No or Page the name वामन. वायुः वायुवाहन लोपनाथ सोनयन्यु. लोसारङ्ग. लोस्वामी लोगाधिष्ठानम् सोवाध्यक्ष. लोहिताक्ष 734323 733 783 337 750327 894 375 133 137 59 112 यारण वामवानुज वासुदेव " व 211 विर्ता विक्रम वित्रमी यशवर्धनः वत्सर वत्सल वत्मी बनमाली " विक्षर विजय विजितात्मा विदारण विदिश पिद्धत्तम विधाता वराङ्ग यरारोह वरणः यधन यर्धमान वपट्दार यमु 152 142 414 222 331 196 856 361 554 268 322 193 332 197 695 311 709 313 381 78 119 75 118 909 381 363 205 147 141 620 287 461 240 938 391 920 386 45 106 481 215 503 233 514255 240 167 880 371 452 235 396 216 846 360 470 242 471 472 " 561 270 330 195 739324 121 132 553 267 261 175 262 3 90 104 127 270 177 696 311 269 177 693 310 698 311 105 127 697311 692310 233 267 573 271 217 102 796 311 " विनय विनयितामाशी विभ " . पिमुगारमा जि (विरत) यि (पिरत) शिगम पिरानन जिविता . यमुद वमुमा यगुमना यमुरंगा पर पाग्मी यापपरिरकोनिन वापारधी वावगन 395 216 802 372 263 175 249 171 63601 शिलामा frair 6374 121206 ·444 THE ADYAR LIBRARY BULLETIN " वेधा Name No of the name No of Page Name the name Page विश्रुतात्मा 207 159 वृपभाक्ष 594 280 विश्वम् 176,87 वृषाकपि 101 125 विश्वकर्मा 51 110 वृपाकृति 113 130 विश्वदक्षिण 425 226 वृपाही 256 173 विश्वधुक् वृपोदर 260 175 (विश्वसृक्) 238 167 वेगवान् 371 208 विश्वबाहु 316 192 वेद. 127 135 विश्वभुक् 239 167 वेदवित् 128 विश्वति 717 318 131 136 1 विश्वयोनि 117 132 वेदाङ्ग 130 149 141 वेद्य 163 146 विश्वरेता 88 121 547 266 विश्वसृक् (विश्वधृक् ) 238 167 वैकुण्ठ 405 219 विश्वात्मा 225 164 वयान 987 408 विपम 742 325 वैद्य 164 146 विष्णु 2 88 व्यक्तरूप 305 188 258 174 व्यग्र 762 330 657 298 व्यवसाय 384 212 विप्वरसेन 125 134 व्यवस्थान 385 213 विस्तार 426 226 व्यादिश 939391 विहायसगति 876370 व्यापी 467241 वीतभय 921 386 व्याप्त 413 222 वीर 401 218 ध्यान 92 122 643 293 व्यास (मवंदृग्ल्यास ) 572_273 658 299 वीरवाहु 463 240 म वीरहा 166 146 741 325 शभु 39 101 927 388 शक्तिमता श्रेष्ठ 402 210 वृक्ष 555 260 शतभुत् 993 110 वृद्धात्मा 352 201 शामति 723319 वृष 313 191 724320 वपरर्मा 112 130 617287 वृपपवा 259 174 शताव 313200 पप्रिय 595 280 शवप्न 112222 वृषभ 257 171 गाजित 020350 " ·INDEX OF 1000 NAMES 445 Name No of No of the name Page Name Page the name शूरसेन शृङ्गी शोक्नाशन शौरि शत्रुतापन शब्दसह शब्दातिग शम शरणम् शरभ शरीरभ्तभृत् शरीरभृत् शर्म शर्व शर्वरीवर शशबिन्दु शान्त शान्ति शान्तिद शाङ्गधन्वा शाश्वत शाश्वतस्थाणु शाश्वतस्थिर शास्ता शिखण्डी शिपिविष्ट शिव धमण श्रीकर श्रीगर्भ श्रीद श्रीधर श्रीनिधि श्रीनिवास " 704 314 797 341 632 290 340 199 644 293 853 363 611 285 376 210 605 284 610 285 608 284 183 151 607 284 603 283 604 22 98 178 150 220 163 613 286 601 283 602 609 285 606 284 264 175 612 285 68 116 " श्रीपति श्रीमतावर श्रीमान् " 821 912382 911 581 276 86 121 356 203 499 251 349 201 87 121 26 100 914 383 285 182 582 277 584 587 278 996 411 57 111 120 132 627 289 206 159 311 190 273 179 27 100 600 282 913 383 250 172 310 190 155 144 251 172 118 132 586 278 782 337 393 215 743 325 339 199 615 294 " " " श्रीवत्सवक्षा श्रीवास श्रीविभावन श्रीश श्रुतिसागर थय थेष्ठ ज्येष्ठ . स शिशिर शिष्टकृत् शिप्टेप्ट शुचि शुचिश्रवा गुभाग शक्षण शून्य समर्पणोऽच्युत सक्षेप्ता सग्रह सधाता सधिमान् सन्यासहत् सप्रमर्दन 552 267 598281 158 145 201 157 202 158 500 276 231 165 गूरजनेश्वर ·446 TIIE ADYAR LIBRARY BULLETIN Name No of Page Ulic name Name No of Page the name सविता) " राभव 32 102 स पिता (सपिता; सवत्सर 91 122 969 402 422 225 " सप्तजिह्व 827 353 सवत 230 165 सप्तवाहन 829 354 सस्थान 386 213 सप्तधा 828 353 मत् 478 244 सम 109 129 सता गति 184 151 समयज्ञ 358 203 450 234 समात्मा 107 128 सत्वता 241 168 समावर्त 773 334 सत्वीति 622 288 समितिजय 362205 सत्कृत (सत्कृति) 242 168 समीरण 223 163 सति 700 312 समीहन 444 233 (सत्कृत) 242 168 सर्ग 159 145 सत्ता 701 313 सर्व 25 100 सत्त्ववान् 867368 सर्वकामद 851 363 सत्त्वस्थ 487 247 सर्वग 123 133 सत्पथाचार 955 396 सर्वज्ञ 453 235 सत्परायणम 703 314 815348 सत्य 106 128 सर्वतश्चक्षु 625 289 212 161 सर्वतोमुख 816348 869 368 सर्वदर्शन 94 123 सत्यधर्मपराक्रम 289 184 सर्वदर्शी 451 235 सत्यधर्मपरायण 870 368 सर्वदृक् 199 157 सत्यधर्मा 529 260 सर्वदग्व्यास (व्यास ) 572_273 सत्यपराक्रम 213 161 सर्गप्रहरणायुध 1000 413 सत्यमेधा 755 328 सर्वयागविनि सृत 103 126 सत्यसध 510 254 सर्वयोगीश्वरेश्वर 802343 सत्रम् 449 234 सर्वलक्षणलक्षण्य 360 205 सदामी 893 375 799 342 सदायोगी 165 146 सवविद्भानु 124 134 सद्गति 699 312 सशस्त्रभृता वर 759 329 सद्भूति 702313 सवसह 863 366 896 377 सनात् सर्वादि 99 124 सनातनतम 897 सर्वासुनिलय 710316 सर्वेश्वर 929 388 सन्त 96 124 सनिवास 706 314 सव 727 321 " " " सर्वविजयी, ·INDEX OF 1000 NAMES 447 Name No of Page the name Nange Ma of the name Page 884 373 " 791 339 192 155 855364 236 166 265 176 456 237 752327 707 315 134 137 186 152 सविता (स पिता, सपिता) सह सहस्रजित् सहस्रपात् सहस्रमूर्घा सहस्राशु सहस्राक्ष सहस्रार्चि सहिष्णु साक्षी सात्वता पति सात्विक साधु साम सामग सामगायन सिंह सुन्दर सुपर्ण सुप्रसाद सुभुज सुमुख सुमेधा सुयामुन सुराध्यक्ष सुरानन्द सुरारिहा सुरचि सुरेश सुरेश्वर सुलभ सुलोचन सुवर्णबिन्दु सुवर्णवर्ण सुवीर सुव्रत 208 159 969 402 368 207 306 189 227 164 224 163 483 245 226 164 826 352 144 140 565 271 15 95 512 254 868 368 243 168 576 275 575 988 408 200 157 488 247 97 124 819 350 253173 252 172 98 124 254 173 255 459 238 889374 458 238 784337 195 156 417 224 567 272 792340 " T सिद्ध सुपेण सुहृत् सिद्धसकल्प सिद्धार्थ सिद्धि सिद्धिद सिद्धिसाधन सुखद (असुखद) मुघोष सुतन्तु सुतपा सुदशन सुधन्वा 878 371 85 121 286 183 817 349 794340 800 342 737 324 944 393 455 236 818349 540 263 460 239 457 238 883372 505 253 503 252 327 195 328 680 306 679 682307 683 681 55 111 54 " सूय सोम सोमप स्वन्द स्कन्दधर स्तवप्रिय स्तव्य स्तुति (स्तुत ) स्तोता स्तोत्रम् " " स्थविरो ध्रुव स्थविष्ठ ·448 TIIE ADYAR LIBRARY BULLETIN Namc No of the name Page Name No of Page the name स्थविष्ट स्थाणु स्थानद स्थावरस्थाणु स्थिर स्थूल स्पप्टाक्षर स्रग्वी सप्टा स्वस्तिभुक् स्वाङ्ग स्वापन स्वाभाव्य स्वास्य 904 379 548 266 465 240 523 258 844359 hds " 436 229 28 101 387 213 427 227 203 158 838 357 279 181 216 161 588 278 990 409 615 286 616 843 359 986 408 38 104 466 241 903 379 902 378 901 905379 हरि हलायुध हवि हविहरि हिरण्यगर्भ " स्वक्ष स्वङ्ग स्वधृत स्वयजात स्वयभू स्ववश स्वस्ति स्वस्तिकृत स्वस्तिद स्वस्तिदक्षिण 191 154 650 296 562 270 698 312 359 204 70 116 411 221 194 155 879 37] 887374 48 109 366 206 738324 हिरण्ण्यनाभ हुतभुर " " हेतु हेमाङ्ग ·BIBLIOGRAPHY 73 33 93 12 97 Atharvafira-Upanışad in Sarvopanısad s *ALS 10, 1935 Apastamba-dharma-sūtra KSS 93, 1932 Apastamba-frauta sūtra MOS 87, 1945 Išavāsyopanışad in Dasopanısad-s ALS 15, 1936 Rg-veda-samhita VS Satvalchar, Aundh, 1940 Aitareyabrahmana Asiatic Society, Calcutta, 1895-6 Aitareyāranyaka ASS 38 1898 Antarcyopanısad in Dasopanisad 3 ALS 15, 1936 Kathopanışad Kenopanisad Kauşitakyupanısad in Sāmānya-Vedantopanışad-s ALS 7, 1921 Gaudapāda kārkā in Dasopanışad-s ALS 15, 1936 Chăndogyopanısad Tarttırıya-brahma na BIS 31 Taittırıya-samhitā V S Satvalekar, Aundh, 1957 Taittırayaranyaka ASS 76 1897 Taittırıyopanısad in Dasopanısados ALS 15, 1936 Nirukta BSS 85 Nosimhatāpınyupanısad in Vaisravopanışad-s ALS 8, 1923 Nara (Ne)sımhapurāna Grantharatna-mala, Bombay, 1889 Pan ini sūtra Siddhantakaumudi NS Bombay Praknopanısad in Dasopanışad s ALS 15, 1936 Brhadaranya Lopanısad in Dasopanısad-s ALS 15, 1936 > > • AB ASS Chowkhamba Amarabharati Granthamala ALS Adyar Library Series Apabda Asbrama Series BIS Biblotheca Indica Series BSS Bombay Sanskrit Series KSS hası Sanskrit Sencs MOS Mysore Sansknt Series NS Nirnayasagara Press Bombay 29

·450
THE ADYAR LIBRARY BULLETIN
93
Bphannāradiya Purāna AB 3
Bhagavadgitā ALS 25, 1941
Mahānārāyaropanisad ed. Cidghana Sarma Banares, 1929
Mahābhārata Bhandarkar Oriental Research Institute, Poona
Manusmrti NS Bombay
Māndukyopanisad in Dasopanisad-s ALS 15, 1936
Kārikä in Dasopanisad-s ALS 15, 1936
Murdakopanisad
Mudgalopanisad in Samányavedantopanisad-s ALS 7, 1921
Yājfiavalkyasmrti NS Bombay, 1926
Yājſikyupanişad ALS 71, 1949
Rāmāyara: Vālmiki-Rāmāyara MLJ Press, Madras
Rāmapruvatãpinyupanisad in Vaisnavopanisad-s ALS 8, 1923
Linga Purära, Calcutta, 1885
Varāhopanisad in Yogopanişad-s ALS 6, 1920
Visrupurära Sanātana Sastra (Vol. 1-12), Calcutta
Svetāśvataropanisad in Saivopanısad-s ALS 9, 1925
Hariyamsa Bhandarkar Oriental Research Institute, Poona, 1969
and Chitrashala Press, Poona, 1935

·BRAHMA VIDYA THE ADYAR LIBRARY BULLETIN Vol 41, 1980 The next issuc of thc bulletin will be Dr K K Ryi Tclicitation Volume containıng articles of special interest on Indology by internationally known scholars Contributors include Prof J Gonda, Prof T Burros, Prof K A Subramania Iyer, Prof Anantlal Thakur, Dr D J Derrett, Dr Ludo Rocher and other cruncnt scholars Please send your inquiries and subscription to The Adyar Labrary and Rescarch Centre, The Theosophical Society, Adyar, Madras 600020, Indir Rs 30 00 (India) $6 00 Other Countries Agents for Publications of The Adyar Library and Research Centre Americas and Japan The Theosophical Publishing House, PO Box 270 Wheaton Illinois 60187, USA Australia, New Zealand, Indonesia and Fun! 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