The Vishnu Sahasranama

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Prologue

Yudhishthira’s question and Bhishma’s answer

The recitation opens with an auspicious meditation. White robes, a complexion like the moon, four arms, a serene face, holding this form of Vishnu in the mind, the seeker first asks for all obstacles to be stilled, then takes refuge in Vishvaksena, lord of the hundreds of attendants who include Ganesha.

Next comes homage to the sage Vyasa, who gathered this hymn into the Mahabharata. Grandson of Vasishtha, son of Shakti, son of Parashara, father of Shukadeva, the sinless treasury of austerity, Vyasa is bowed to again and again as a form of Vishnu himself, for there is no difference between the form of Vyasa and the form of Vishnu.

Then the form of Vishnu himself is called to mind. Free of change, pure, eternal, forever one in form, that supreme self whose mere remembrance cuts the bondage of birth and death, and with a bow to that all-pervading, all-conquering Lord the prelude is complete.

Now the thread of the story opens. Vaishampayana tells us that even after hearing all the dharmas and the sacred tales, Yudhishthira’s mind had not grown calm, and he put to Bhishma, son of Shantanu, the same root questions once more. Who is the one deity in this world, who the one supreme refuge, by praising whom does a person win the highest good, which dharma is the greatest of all dharmas, and whose repetition frees a creature from the round of birth and death.

Bhishma’s answer is plain. The person who praises the thousand names of the Lord of the world, the God of gods, the infinite Purushottama, stays forever awake. Worshiping, meditating on, and bowing to that imperishable Person with devotion, the one who praises the beginningless and endless Vishnu every day crosses beyond all sorrows.

Bhishma counts out his glory. He loves the brahmanas, he knows every dharma, he raises the renown of the worlds, he is the birthplace of all beings. This is Bhishma’s firm conclusion, that the highest dharma of all dharmas is for a person to worship the lotus-eyed Shri Hari every day, with devotion, through hymns of praise.

Then he points toward that supreme reality. The highest radiance, the highest austerity, the highest Brahman, the final refuge, the purest of the pure and the most auspicious of all that is auspicious, the deity even of the deities, the imperishable father of all beings, the one from whom all creatures are born at the dawn of an age and into whom they return at its close. Bhishma tells Yudhishthira to hear the thousand names of that Vishnu, lord of the world, names that destroy sin and fear.

These names are not invented. Sung by the rishis, they carry meaning, each one born from some quality or play of Vishnu. The seer of this thousand-name hymn is Veda Vyasa himself, its meter is anushtup, and its deity is Krishna, the son of Devaki. After naming the seed, the power, and the heart-mantra, Bhishma says the recitation is undertaken for peace of mind, and he closes by bowing to Vishnu, Jishnu, Mahavishnu, Prabhavishnu, and Purushottama.

Nyasa

The declaration of seer, meter, and deity

Before the recitation comes the declaration of nyasa. The seeker calls to mind the seer, the meter, and the deity, and installs certain names of the hymn itself upon the parts of the body, as seed, power, pin, weapon, eye, armor, and directional binding. This whole dedication is offered for the love of Shri Mahavishnu.

Dhyana

The meditation verses

Now comes the moment of meditation, where the form enters the mind before the words do. The first picture is of the ocean of milk, sands studded with jewels, a seat of pearls, clouds raining nectar overhead, and Mukunda, joy itself, holding conch, discus, mace, and lotus.

The second meditation is of the universal form. His feet are the earth, his navel the sky, his breath the wind, his eyes the sun and moon, his ears the directions, his head the heavens, and his mouth the fire. Within him the whole universe abides, with its gods and humans and serpents and gandharvas. That Vishnu, whose body is the three worlds, becomes the object of meditation.

Then comes the most familiar form, the one sung in house after house. Serene in nature, reclining on the serpent Shesha, lotus-naveled, cloud-colored, beloved of Lakshmi, lotus-eyed, known only within the hearts of yogis, remover of the fear of worldly existence, Vishnu the lord of all worlds. The meditation verses that follow adorn that same form further, dark as a raincloud, robed in yellow silk, marked with the Shrivatsa and bright with the Kaustubha gem, crowned and belted with conch, discus, diadem, and earrings, and at the last the form of Krishna seated in the shade of the parijata tree with Rukmini and Satyabhama.

The Thousand Names

One hundred and eight verses · the thousand names of Vishnu

Now the thousandfold stream begins to flow. The very first name says everything. This whole universe is one with Vishnu. He is the Lord of past, present, and future, he is the creation, he is its keeping, he is the inmost self of all. The names that follow open this single truth from many angles, the pure self, the supreme self, the highest goal of the liberated, the imperishable, the witness of all, the knower of the field, the changeless syllable.

योगो योगविदां नेता प्रधानपुरुषेश्वरः । नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः ॥ 3॥

Here the names hold creation, preservation, and dissolution in a single hand. Sarva, Shiva, Sthanu, Sambhava, Bharta, Svayambhu, Dhata, Vidhata, the one who appears of himself and from whom all is fashioned. Hrishikesha is master of the senses, from the lotus of Padmanabha’s navel the creation springs, and Madhava-Madhusudana, though the husband of Lakshmi, is the slayer of the asuras.

The next wave is of valor and knowledge. Ishvara, Vikrami, Dhanvi, Medhavi, Anuttama, Duradharsha, the one greater than whom there is none and whom none can defeat. With them come Kritajna, who knows every deed of every creature, and Atmavan, who rests in his own glory. And set among these are gentle names too, Sharana, Sharma, Achyuta, joining compassion to power.

Here time itself turns in the Lord’s hand. Ritu, Sudarshana, Kala, the one who counts and destroys all, yet stands beyond time himself. Vistara, the imperishable seed, Mahakosha, Mahadhana, the undying seed from which the creation springs and the endless wealth of which he is master.

Then the word maha rings out again and again, as though every quality had been drawn to its farthest limit. Mahabuddhi, Mahavirya, Mahashakti, Mahadyuti, the one whose form cannot be told by saying it is like this, and who lifts up even Mount Mandara and Govardhana. Shrinivasa, the refuge of the good, Surananda, Govinda, majesty and shelter strung on a single garland of names.

महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः । अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः ॥ 20॥

Here glimpses of the avatars and forms arrive. Hamsa, Suparna, Bhujagottama in the form of Shesha, Hiranyanabha. Amrityu, who has no death, Simha, who destroys sins, the guru who gives knowledge even to Brahma. Nimisha and Animisha stand together, eyes closed in the sleep of yoga and a gaze that never sleeps, two moods of one Lord.

In this wave the Lord’s gracious and gentle face appears. Suprasada, Prasannatma, Sadhu, Satkarta, the one who grows easily pleased even with those who wrong him. Narayana and Nara come here, the refuge of the waters and of all living beings, and the Person who carries all to the highest state. Siddhartha, Siddhasankalpa, Siddhida, the one whose every intention is fulfilled.

Now the names of splendor and light blaze. Mahendra, Vasuda, Brihadrupa, Prakashatma, Pratapana, bearers of vigor, radiance, and glow. In Amritanshudbhava lies the memory of the churning of the ocean, from which the moon with its nectar-rays arose, and Jagatah Setu is the bridge that carries one across the ocean of worldly existence.

In this current both desire and time bow to the Lord. Pavana, Pavana, Kamaha and Kamaprada stand together, the one who wipes out craving and also fulfills desire that keeps to dharma. Yugadikrit and Yugavarta turn the wheel of the ages, and Anantajit conquers all, everywhere, always.

Here the avatar-stories hide inside the names. Vasavanuja, in the form of Vamana, is the younger brother of Indra. Skandadhara, Varada, Vasudeva, Adideva, Purandara. Ashoka, who takes away grief, Tarana, who carries one across. Between Padmanabha and Garudadhvaja, that one Lord keeps flashing through his many forms.

स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः । वासुदेवो बृहद्भानुरादिदेवः पुरन्दरः ॥ 36॥

Now the names turn toward battle and sacrifice. Atula, Bhima, Samitinjaya, forever victorious in war. The name Damodara recalls the cord of Yashoda, and Hetu is the cause from which the whole world was made. Udbhava, Kshobhana, Karana, Karta, Vikarta, the one who stirs primal nature and shapes this wondrous creation.

विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः । महीधरो महाभागो वेगवानमिताशनः ॥ 40॥

In this wave steadiness and the essence of Rama appear. Vyavasthana, Samsthana, Dhruva, on whom the whole order of creation rests. Rama is the one in whom the yogis take unending delight, and Virama is the final rest of all motion. Vaikuntha, Pranava, Adhokshaja, beyond the grasp of the senses and yet worthy of worship as the form of Om.

Now a whole string of yajna-names arrives. Dharmayupa, Mahamakha, Yajna, Ijya, Mahejya, Kratu, Satra, the presiding power of the sacrifice, its ordinance, its fruit, and the sacrifice itself, all one Lord. With them come Sarvadarshi, Vimuktatma, Sarvajna, and the form of highest knowledge, telling us that action and knowledge meet here.

In this current the Lord’s gentle, friendly face speaks out. Sumukha, Sukhada, Suhrit, Manohara, the true friend who does good with no hope of return. Then Svapana, Svavasha, Vyapi, Naikatma, the one who lulls living beings to sleep with maya and remains wholly free himself. Vatsala, Vatsi, Ratnagarbha, the father who cherishes all as his own children.

Here the mystery of dharma and of the real and the unreal opens. Dharmagup, Dharmakrit, Dharmi, the one who guards dharma and also lives it. The real and the unreal, the perishable and the imperishable, both pairs fold into a single reality. Adideva, Mahadeva, Devesha, the God even of the gods and the guru of Indra himself.

In this wave the form of Krishna and Mukunda rises. Somapa, Amritapa, Mukunda, Amitavikrama, the one who drinks his own nectar of joy and grants liberation. Satyasandha, Dasharha, Satvatam Pati, lord of the Yadava line, true to his word. Anantatma and Mahodadhishaya, that infinite self who reclines upon the ocean of milk.

Then joy and avatar come side by side. Ananda, Nandana, Nanda, the one who is joy itself and gladdens all. Trivikrama measures the three worlds in three strides. Kapilacharya is the founder of Sankhya. Mahashringa, in the form of the fish, is the guardian of the Vedas. Kritantakrit brings even time and death to their end.

Here Varaha and the hidden truth meet. Mahavaraha lifts the earth to safety, Govinda is lord of the cows and of the speech of the Vedas, and Chakragadadhara bears the Sudarshana discus and the Kaumodaki mace. Guhya, Gabhira, Gahana, Gupta, the secret hidden in the Upanishads that is hard to enter. Vedha, Ajita, Krishna, Sankarshana, the Achyuta who draws all into himself at the dissolution.

महावराहो गोविन्दः सुषेणः कनकाङ्गदी । गुह्यो गभीरो गहनो गुप्तश्चक्रगदाधरः ॥ 58॥

In this current the word Bhagavan arrives in its full meaning, joined with the six splendors of lordship, power, fame, beauty, knowledge, and dispassion. Vanamali, Halayudha, Aditya, the plow of Balarama and the light of the sun on a single garland. Sudhanva bears the Sharnga bow, Khandaparashu is the form of Parashurama, and Ayonija appears of himself, born from no womb.

भगवान् भगहाऽऽनन्दी वनमाली हलायुधः । आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः ॥ 60॥

Story / Illustration

कृष्ण Shankaracharya reads the name Krishna as being of the nature of existence, consciousness, and bliss, since krish stands for existence and na for bliss. By another derivation, Krishna is the one who plows the earth and grants every enjoyment. That dark-hued form of Krishna is the one famous in meditation.

सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः । दिवस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः ॥ 61॥

Now come the names of peace and healing. The chant of the Sama Veda, Nirvana, Bheshaja, Bhishak, the physician who cures the disease of worldly existence by giving the teaching of the Gita. Sannyasakrit, Shama, Shanta, Nishtha, Shanti, Parayana, the whole ladder from calm of mind to the highest rest set within a single verse. Shubhanga, Shantida, Gopati, Gopta, the one who gives peace to the devoted and guards the world.

त्रिसामा सामगः साम निर्वाणं भेषजं भिषक् । संन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम् ॥ 62॥

शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः । गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः ॥ 63॥

Here the radiance of Shri and Lakshmi spreads over everything. Shrivatsavaksha, Shrivasa, Shripati, Shrida, Shrisha, Shrinivasa, Shridhara, name upon name proclaiming the eternal dwelling of Lakshmi. With them come Kshemakrit and Shiva, who carry the welfare of the devoted and are forever the form of well-being.

अनिवर्ती निवृत्तात्मा सङ्क्षेप्ता क्षेमकृच्छिवः । श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः ॥ 64॥

श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः । श्रीधरः श्रीकरः श्रेयः श्रीमाँल्लोकत्रयाश्रयः ॥ 65॥

In this wave beauty and fearlessness meet. Lovely eyes, well-formed limbs, Chhinnasamshaya who cuts through the doubts of the devoted. Udirna, Shashvatasthira, Vishoka, Shokanashana, free of grief and the remover of grief in others. Archishman, Vishuddhatma, Aniruddha, Pradyumna, those forms of the fourfold array that no enemy can hold back.

स्वक्षः स्वङ्गः शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः । विजितात्माऽविधेयात्मा सत्कीर्तिश्छिन्नसंशयः ॥ 66॥

उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः । भूशयो भूषणो भूतिर्विशोकः शोकनाशनः ॥ 67॥

अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः । अनिरुद्धोऽप्रतिरथः प्रद्युम्नोऽमितविक्रमः ॥ 68॥

Then the slaying of demons and the glory of the names come together. The killing of Kalanemi and Keshi, the reach of Trilokatma and Trilokesha, Hari who takes away sin and the sorrow of worldly existence. Kamadeva, Kamapala, Dhananjaya, keeper of desires that keep to dharma and, in the form of Arjuna, the victor. Here a dense string of Brahman-names arrives, Brahmanya, Brahmakrit, Brahma, Brahmavid, Brahmajna, telling us that austerity, the Vedas, and Brahman are all within him.

कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः । त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः ॥ 69॥

कामदेवः कामपालः कामी कान्तः कृतागमः । अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्तो धनञ्जयः ॥ 70॥

Story / Illustration

केशव और केशि-हा In the thousand names, Keshava and Keshiha appear as two separate names. According to Shankaracharya, Keshava is the one with beautiful hair, or the master of the three forms of Brahma, Vishnu, and Shiva, the ka, a, and isha. Keshiha is the one who killed the demon Keshi, who came to Mathura in the shape of a horse to face Krishna.

ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः । ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः ॥ 71॥

In this current maha thunders once more. Mahakrama, Mahateja, Mahoraga, Mahakratu, Mahayajna, Mahahavi, both valor and sacrifice at their utmost. Then praise itself becomes a name, Stavya, Stavapriya, Stotra, Stuti, Stota, the one who praises, the object of praise, and the act of praising, all of it he. Purna, Punya, Punyakirti, Anamaya, the one who is himself full and makes all others full.

महाक्रमो महाकर्मा महातेजा महोरगः । महाक्रतुर्महायज्वा महायज्ञो महाहविः ॥ 72॥

स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः । पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः ॥ 73॥

Now the emphasis falls on the nature of Vasudeva. Vasudeva, Vasu, Bhutavasa, Sarvasunilaya, the dwelling place of all beings and all life-breaths. Sadgati, Satta, Yadushreshtha, Suyamuna, Krishna the best of the Yadavas who played on the banks of the Yamuna. Darpaha and Darpada stand together, breaking pride and granting rightful honor to those steadfast in dharma.

मनोजवस्तीर्थकरो वसुरेता वसुप्रदः । वसुप्रदो वासुदेवो वसुर्वसुमना हविः ॥ 74॥

सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः । शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः ॥ 75॥

भूतावासो वासुदेवः सर्वासुनिलयोऽनलः । दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः ॥ 76॥

In this wave the mystery of the one and the many opens. Vishvamurti, Anekamurti, Shatamurti, and still Amurtiman, the one who takes on countless forms yet has no body born of karma. Eka, Naika, Tat, Yat, the highest state, the one without a second who appears as many through maya. Lokabandhu, Lokanatha, Bhaktavatsala, the well-wishing kinsman of all worlds and tender toward the devoted.

विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान् । अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ 77॥

एको नैकः सवः कः किं यत् तत्पदमनुत्तमम् । लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः ॥ 78॥

Here form and the formless come side by side. Suvarnavarna, Hemanga, Varanga, Chandanangadi, adorned with the sheen of gold and the fragrance of sandal. Then Vishama, Shunya, Achala and Chala, the one without a second, without qualities, unmoving, and yet moving as the wind. Amani, Manada, Manya, free of pride and yet worthy of all worship.

सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी । वीरहा विषमः शून्यो घृताशीरचलश्चलः ॥ 79॥

अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृक् । सुमेधा मेधजो धन्यः सत्यमेधा धराधरः ॥ 80॥

In this current the weapons and the fourfold forms rise. The best of all who bear arms, Pragraha and Nigraha, the reins and the destroyer both. Chaturmurti, Chaturbahu, Chaturvyuha, Chaturgati, the four states of waking, dream, deep sleep, and the fourth, and the four arrays in one Person. Samavarta, Durjaya, Durlabha, Durgama, Durga, easy to reach through devotion alone and beyond the reach of pride.

तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः । प्रग्रहो निग्रहो व्यग्रो नैकश‍ृङ्गो गदाग्रजः ॥ 81॥

चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः । चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात् ॥ 82॥

समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः । दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा ॥ 83॥

Story / Illustration

चतुर्-व्यूह In the Pancharatra tradition, Vishnu is held to have four arrays, Vasudeva, Sankarshana, Pradyumna, and Aniruddha. For the varied work of creation, preservation, and dissolution, one supreme self appears in these four forms. This is why he is called Chaturatma and Chaturvyuha.

Now comes the wave of the thread of creation and of beauty. Sutantu and Tantuvardhana weave and gather up this spreading thread of the world. Indrakarma, Mahakarma, Kritakarma, the one with no duty left undone. Udbhava, Sundara, Ratnanabha, Sulochana, joined with the highest beauty and compassion. Mahahrada, Mahanidhi, the fathomless pool of the highest bliss in which all beings rest as treasure.

शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः । इन्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः ॥ 84॥

उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः । अर्को वाजसनः श‍ृङ्गी जयन्तः सर्वविज्जयी ॥ 85॥

सुवर्णबिन्दुरक्षोभ्यः सर्ववागीश्वरेश्वरः । महाह्रदो महागर्तो महाभूतो महानिधिः ॥ 86॥

In this current the forms of nature become the Lord. Parjanya cools all heat like a raincloud, Pavana makes all pure, Amritavapu has a body of the nature of nectar. Sulabha and Siddha stand together, ever-perfect and easily found through devotion. Nyagrodha, Udumbara, Ashvattha, the banyan, the cluster fig, and the peepal are his names too, and so is the Krishna who slew Chanura.

कुमुदः कुन्दरः कुन्दः पर्जन्यः पावनोऽनिलः । अमृताशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः ॥ 87॥

सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः । न्यग्रोधोऽदुम्बरोऽश्वत्थश्चाणूरान्ध्रनिषूदनः ॥ 88॥

Now the sevenfold forms of fire and sun resound. Sahasrarchi, Saptajihva, Saptaidha, Saptavahana, the radiance of a thousand rays and seven horses. Bhayakrit and Bhayanashana stand together, terror to the unrighteous and safety to the good. Then Anu and Brihat, the slender and the vast, Gunabhrit and Nirguna, one reality seen whole in its own opposing pairs.

सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः । अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः ॥ 89॥

Story / Illustration

न्यग्रोध, उदुम्बर, अश्वत्थ The banyan, the cluster fig, and the peepal are all names of Vishnu. Shankaracharya says Nyagrodha is the one who stays above and covers all with maya, Udumbara is the one higher even than the sky, and Ashvattha is the one who is the tree of this impermanent world. The ashvattha of the Gita, with its roots above and branches below, names this very world-tree.

अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान् । अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः ॥ 90॥

In this wave yoga and rest meet. Yogi, Yogisha, Sarvakamada, master of all yogis and giver of every desire. Ashrama is the resting place where creatures worn out on the road of worldly existence pause. Dhanurdhara, Damayita, Dama, Aparajita, the unconquered one who bears the bow in the form of Rama and subdues the wicked.

भारभृत् कथितो योगी योगीशः सर्वकामदः । आश्रमः श्रमणः क्षामः सुपर्णो वायुवाहनः ॥ 91॥

धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः । अपराजितः सर्वसहो नियन्ताऽनियमोऽयमः ॥ 92॥

Here the stream of truth and love flows. Sattvavan, Sattvika, Satya, Satyadharmaparayana, in whom both strength and truth are complete. Priyakrit and Pritivardhana do what pleases the devoted and deepen their love. Then the many names of the sun, Ravi, Virochana, Surya, Savita, Ravilochana, one of whose eyes is the sun itself.

सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः । अभिप्रायः प्रियार्होऽर्हः प्रियकृत् प्रीतिवर्धनः ॥ 93॥

विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः । रविर्विरोचनः सूर्यः सविता रविलोचनः ॥ 94॥

In this current infinity and wonder appear. Ananta, Lokadhishthana, Adbhuta, the wondrous form that is the ground of all worlds. Sanatanatama and Avyaya, older than Brahma and imperishable. Then the string of well-being names, Svastida, Svastikrit, Svasti, Svastibhuk, the one who is welfare itself and works the welfare of all.

अनन्तो हुतभुग्भोक्ता सुखदो नैकजोऽग्रजः । अनिर्विण्णः सदामर्षी लोकाधिष्ठानमद्भुतः ॥ 95॥

सनात्सनातनतमः कपिलः कपिरव्ययः । स्वस्तिदः स्वस्तिकृत्स्वस्ति स्वस्तिभुक्स्वस्तिदक्षिणः ॥ 96॥

Now comes the wave of coolness and fearlessness. Araudra is free of liking and loathing, Shishira cools the beings scorched by the three fires, Shabdatiga lies beyond the reach of speech. Akrura, Peshala, Daksha, free of cruelty, gentle, and skilled. Vitabhaya and Punyashravanakirtana, wholly fearless, whose very hearing and telling make one pure.

अरौद्रः कुण्डली चक्री विक्रम्यूर्जितशासनः । शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः ॥ 97॥

Story / Illustration

कपिल The sage Kapila is held to be the founder of the Sankhya philosophy and is called an avatar of Vishnu. As Kapila did austerities in the nether world, the sons of Sagara came upon him in search of their sacrificial horse and hurled accusations, and by his mere glance they were burned to ash. It was for their liberation that Bhagiratha brought the Ganga down to earth.

अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणांवरः । विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः ॥ 98॥

In this current the mood is of rescue and protection. Uttarana, Dushkritiha, Duhsvapnanashana, the one who carries across the ocean of worldly existence and wipes out even bad dreams. Rakshana, Santa, Jivana, Paryavasthita, pervading all and guarding the world. Anantarupa, Anantashri, Jitamanyu, Bhayapaha, of endless form and endless splendor, victor over anger, destroyer of fear.

उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः । वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः ॥ 99॥

अनन्तरूपोऽनन्तश्रीर्जितमन्युर्भयापहः । चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः ॥ 100॥

Here the names of ground and life-breath grow dense. Anadi, Adharanilaya, Adhata, the ground even of all grounds, whom no one governs. Pranada, Pranava, Pramana, Prananilaya, Pranabhrit, Pranajivana, the one who quickens all through the vital breaths. Tattva, Tattvavid, Ekatma, Janmamrityujaratiga, that one and only self who is beyond birth, death, and old age.

अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः । जननो जनजन्मादिर्भीमो भीमपराक्रमः ॥ 101॥

आधारनिलयोऽधाता पुष्पहासः प्रजागरः । ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः ॥ 102॥

प्रमाणं प्राणनिलयः प्राणभृत्प्राणजीवनः । तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः ॥ 103॥

Now, near the close, comes the densest string of yajna-names. Yajna, Yajnapati, Yajva, Yajnanga, Yajnavahana, Yajnabhrit, Yajnakrit, Yajnabhuk, Yajnasadhana, Yajnantakrit, Yajnaguhyam, the lord of the sacrifice, its means, its fruit, and its secret, all of it he. Anna and Annada stand together, the one who is himself the food to be eaten and the eater.

भूर्भुवःस्वस्तरुस्तारः सविता प्रपितामहः । यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः ॥ 104॥

यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुग् यज्ञसाधनः । यज्ञान्तकृद् यज्ञगुह्यमन्नमन्नाद एव च ॥ 105॥

Then the recitation rests on the form of Krishna. Atmayoni and Svayanjata, who appears from his own cause. Devakinandana, Srashta, Papanashana, the son of Devaki whose remembrance destroys sins. Then comes the count of weapons, Shankabhrit, Nandaki, Chakri, Sharngadhanva, Gadadhara, Rathangapani, the conch, the sword, the discus, the bow, and the mace, all of them in his hands.

आत्मयोनिः स्वयञ्जातो वैखानः सामगायनः । देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः ॥ 106॥

शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः । रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः ॥ 107॥

And at the last comes the resolving verse that completes the thousand names. Vanamali, Gadi, Sharngi, Shankhi, Chakri, Nandaki, bearing all five weapons and the Vaijayanti garland, may the glorious Narayana, Vishnu, Vasudeva guard us on every side. Here the thousand names return to their original refuge, Vasudeva.

वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी । श्रीमान् नारायणो विष्णुर्वासुदेवोऽभिरक्षतु ॥ 108॥

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The Fruits of Recitation and the Epilogue

The fruit of the recitation, the closing dialogue, and the glory of the name of Rama

॥ उत्तरपीठिका ॥

Now Bhishma himself tells the fruit. He has recited the thousand divine names of the great Keshava, leaving nothing out. No misfortune touches the one who hears or chants them every day, in this world or the next. The brahmana gains the knowledge of Vedanta, the kshatriya gains victory, the vaishya gains prosperity, the shudra gains happiness, and whoever seeks a particular aim of life attains it.

श्री भीष्म उवाच । इतीदं कीर्तनीयस्य केशवस्य महात्मनः । नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम् ॥ 1 ॥

य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत् । नाऽशुभं प्राप्नुयात्किञ्चित्सोऽमुत्रेह च मानवः ॥ 2 ॥

वेदान्तगो ब्राह्मणस्स्यात् क्षत्रियो विजयी भवेत् । वैश्यो धनसमृद्धस्स्याच्छूद्रस्सुखमवाप्नुयात् ॥ 3 ॥

धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात् । कामानवाप्नुयात्कामी प्रजार्थी चाप्नुयात्प्रजाः ॥ 4 ॥

Then comes the daily round of the constant reciter and its fruit. The devotee who rises at dawn, purifies himself, gathers his mind, and recites this thousand-name hymn of Vasudeva gains vast fame, preeminence, unshakable fortune, and the highest good. Fear does not touch him, he grows free of disease, radiant, and rich in virtue. The sick are freed from sickness, the bound from bondage, the frightened from fear, and those caught in calamity from calamity.

भक्तिमान् यस्सदोत्थाय शुचिस्तद्गतमानसः । सहस्रं वासुदेवस्य नाम्नामेतत्प्रकीर्तयेत् ॥ 5 ॥

यशः प्राप्नोति विपुलं याति प्राधान्यमेव च । अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम् ॥ 6 ॥

न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति । भवत्यरोगो द्युतिमान्बलरूपगुणान्वितः ॥ 7 ॥

रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात् । भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः ॥ 8 ॥

Here the fruit of surrender reaches its height. The one who praises Purushottama with constant devotion crosses every peril quickly. The one who takes refuge in Vasudeva grows pure of all sin and reaches the eternal Brahman. No fear of birth and death torments the devotees of Vasudeva, and no anger, envy, or greed holds in them. The soul of the reciter fills with happiness, forgiveness, splendor, steadiness, memory, and renown.

दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम् । स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः ॥ 9 ॥

वासुदेवाश्रयो मर्त्यो वासुदेवपरायणः । सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम् ॥ 10 ॥

न वासुदेवभक्तानामशुभं विद्यते क्वचित् । जन्ममृत्युजराव्याधिभयं नैवोपजायते ॥ 11 ॥

इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः । युज्येतात्मा सुखक्षान्ति श्रीधृतिस्मृतिकीर्तिभिः ॥ 12 ॥

न क्रोधो न च मात्सर्यं न लोभो नाशुभामतिः । भवन्ति कृत पुण्यानां भक्तानां पुरुषोत्तमे ॥ 13 ॥

Now the hymn turns toward the cosmic vision. The sun, the moon, the stars, the sky, the directions, the earth, and the great ocean are all held up by the power of Vasudeva. The whole moving and unmoving world, with its gods and danavas and gandharvas and yakshas and rakshasas, runs on his radiance. The senses, the mind, the intellect, strength, and endurance, and even the field and the knower of the field, are of the nature of Vasudeva. The conduct taught by the scriptures, the dharma born of that conduct, and the Lord of that dharma, all rest in that Achyuta.

द्यौस्सचन्द्रार्कनक्षत्रं खं दिशो भूर्महोदधिः । वासुदेवस्य वीर्येण विधृतानि महात्मनः ॥ 14 ॥

स सुरासुरगन्धर्वं सयक्षोरगराक्षसम् । जगद्वशे वर्ततेदं कृष्णस्य सचराचरम् ॥ 15 ॥

इन्द्रियाणि मनो बुद्धिस्सत्त्वं तेजो बलं धृतिः । वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च ॥ 16 ॥

सर्वागमानामाचारः प्रथमं परिकल्पितः । आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः ॥ 17 ॥

Here every part of the creation flows from Narayana. The rishis, the ancestors, the gods, the great elements, the primal substances, the moving and the still, the whole world springs from Janardana. Yoga, knowledge, Sankhya, the branches of learning, the crafts, the Vedas, the shastras, and the sciences arose from him as well. That one Vishnu, taking on many forms, pervades the three worlds, and this whole universe is the enjoyment of that imperishable one. Those who worship this unborn lord of the universe are never brought low.

ऋषयः पितरो देवा महाभूतानि धातवः । जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवम् ॥ 18 ॥

योगो ज्ञानं तथा साङ्ख्यं विद्याश्शिल्पादि कर्म च । वेदाश्शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात् ॥ 19 ॥

एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः । त्रीन्लोकान्व्याप्य भूतात्मा भुङ्क्ते विश्वभुगव्ययः ॥ 20 ॥

इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम् । पठेद्य इच्छेत्पुरुषः श्रेयः प्राप्तुं सुखानि च ॥ 21 ॥

विश्वेश्वरमजं देवं जगतः प्रभुमव्ययम् । भजन्ति ये पुष्कराक्षं न ते यान्ति पराभवम् ॥ 22 ॥

Now, in the closing dialogue, many voices speak at once. Arjuna prays that the lotus-eyed Padmanabha become the protector of his devotees, and the Lord gives his assurance that whoever wishes to praise him with the thousand names, even if he praises with a single verse, that praise reaches me. Vyasa, drawing on the derivation of the word Vasudeva, says that you are the dwelling of the three worlds, and he bows to him.

अर्जुन उवाच । पद्मपत्रविशालाक्ष पद्मनाभ सुरोत्तम । भक्तानामनुरक्तानां त्राता भव जनार्दन ॥ 23 ॥

श्री भगवानुवाच । यो मां नामसहस्रेण स्तोतुमिच्छति पाण्डव । सोऽहमेकेन श्लोकेन स्तुत एव न संशयः ॥ 24 ॥

व्यास उवाच । वासनाद्वासुदेवस्य वासितं ते जगत्त्रयम् । सर्वभूतनिवासोऽसि वासुदेव नमोऽस्तु ते ॥ 25 ॥

Then comes the famous exchange that binds the essence of the whole hymn into a single name. Parvati asks by what simple means the wise recite the thousand names each day, and Shiva answers that he stays absorbed in the lovely name Rama, Rama, Rama, for one name of Rama equals the whole thousand. Then Brahma bows to the infinite one, and Sanjaya says that where Krishna the lord of yoga is, and Arjuna the bearer of the bow, there are fortune, victory, and steady guidance.

पार्वत्युवाच । केनोपायेन लघुना विष्णोर्नामसहस्रकम् । पठ्यते पण्डितैर्नित्यं श्रोतुमिच्छाम्यहं प्रभो ॥ 26 ॥

ईश्वर उवाच । श्रीराम राम रामेति रमे रामे मनोरमे । सहस्रनाम तत्तुल्यं राम नाम वरानने ॥ 27 ॥

ब्रह्मोवाच । नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्षिशिरोरुबाहवे । सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटीयुगधारिणे नमः ॥ 28 ॥

सञ्जय उवाच । यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 29 ॥

At the last, the assurance and the spirit of surrender come from the Lord’s own voice. He himself carries the welfare of those who think of him and worship him with an undivided heart. To guard the good, to destroy the wicked, and to establish dharma, he appears in age after age. The grieving, the frightened, and the disease-stricken are freed from all sorrow by chanting the single word Narayana. Asking forgiveness for any letter or measure dropped in the recitation, the seeker offers to Narayana every act done by body, speech, and mind, and the hymn is complete.

श्री भगवानुवाच । अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ 30 ॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ 31 ॥

आर्ता विषण्णाश्शिथिलाश्च भीताः घोरेषु च व्याधिषु वर्तमानाः । सङ्कीर्त्य नारायणशब्दमात्रं विमुक्तदुःखास्सुखिनो भवन्ति ॥ 32 ॥

[अधिक] यदक्षर पदभ्रष्टं मात्राहीनं तु यद्भवेत् । तत्सर्वं क्षम्यतां देव नारायण नमोऽस्तु ते ॥

कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेस्स्वभावात् । करोमि यद्यत्सकलं परस्मै नारायणायेति समर्पयामि ॥

इति श्रीविष्णुसहस्रनाम स्तोत्रम् ॥

Appendix

Author and Commentator

This hymn is a part of the Mahabharata, so its author is held to be the sage Veda Vyasa. Within the story it was recited by Bhishma the grandsire to Yudhishthira as he lay on the bed of arrows, with Krishna himself present. Later Adi Shankaracharya wrote a commentary on it, famous today as the Vishnu Sahasranama Bhashya, and the meanings of the names given here rest on that commentary.

Its Place in the Scriptures

Its original home is the Anushasana Parva of the Mahabharata, chapter one hundred forty-nine. The Mahabharata is divided into eighteen parvas. The Anushasana Parva is the thirteenth, in which, after the war, Bhishma taught Yudhishthira the dharma of kings, the dharma of times of distress, and the dharma of liberation. This thousand-name hymn comes within those teachings. Some of its verses appear in the Padma Purana, the Garuda Purana, and the Skanda Purana as well, and the original version is the Mahabharata’s.

Setting and Occasion

The war at Kurukshetra was over. Bhishma the grandsire lay on a bed of arrows, covered by the shafts of Arjuna. Several months remained before the sun would turn north, and Bhishma, who held the boon of choosing his own death, could pick the very hour to leave his body. Yudhishthira sat beside him with Krishna, Vyasa, and the other sages. Carrying a mind made heavy by one question, what dharma is left after so much slaughter, he put his questions to Bhishma, and this thousand-name hymn came forth in the answer.

The Fruit of the Recitation

In the phalashruti, Bhishma himself counts out its fruit, health, renown, intellect, steadiness, prosperity, and at last moksha. As the seeker calls one God by a thousand names, his mind settles into those very qualities. The Gita says that a person attains whatever state he dwells in.

The Time of Recitation

Tradition holds the Brahma-muhurta and the twilight hour to be the best times for recitation, since the mind grows still on its own in those moments. Ekadashi, Dwadashi and Vaikuntha Ekadashi, along with Janmashtami and Rama Navami, are held especially auspicious. Even so, Bhishma called the daily, everyday recitation the one that bears full fruit. Steady shraddha is worth more than fitful enthusiasm.

The Glory of the Name of Rama

In the epilogue, in answer to Parvati’s question, Shiva says, “श्रीराम राम रामेति रमे रामे मनोरमे। सहस्रनाम तत्तुल्यं राम नाम वरानने॥” that is, the utterance of a single name of Rama equals the whole thousand names. The thousand names and the one name are two steps of a single love. One person’s mind reaches Vishnu on the strength of a thousand qualities, and for another a single name is the whole of Brahman.

For Hanuman, the name of Rama was Brahman itself, and on the strength of that name he lifted whole mountains. The glory of the name lives in the feeling with which it settles into the heart.

The thousand names of Vishnu are a thousand forms of a single love. Whatever name steadies the mind, awakens love, and melts away pride is enough for the seeker.