VISHNU SAHASRANAMAM – names 18 – 22 Stotram-3 dt. 10/09/17

  1. योगः

‘ युज ‘ is the root of योगः.  It means bringing together.  It is a discipline.  Any type of yoga insists on consistency and control.  Yoga implies a diet control which not only relates to the quantity of food that we consume but also when, why, and how we eat is important.  Through yoga one develops a self-control and becomes focused or there is one-pointedness.  This one-pointedness is the basic criteria for assimilation.  Another criteria is Doubt.  Will I understand? Am I ready?  Do I have the right teacher?    Am I learning from the right teacher? Etc. Etc.  Such questions will keep occurring and are adhyatmika obstacles created by oneself.


When you contemplate on the doubt free knowledge, such adhyatmika obstacles resolve.  Inadequate shravanam/mananam/nidhidhyasanam is the 3rd obstacle in the path of moksha.  Bhagvan is in absolute control of everything and is yogaH.

  1. योगविदं नेता

Neta means leader. And yogavid is knower of Yoga.  You can reach me only through yoga.  Bhagvan is in yoga nidraH and when he is disturbed in his sleep, there will be pralaya.  This is the belief in Vaishnavism.  In Shaivism they say, the moment, Lord Shiva – Natraj stops his dance there will be pralaya.  Bhagvan as a leader has endowed you with all the skills and knowledge.

Bg 9.22

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 22

There is no other thought apart from Bhagvan thought. For those people who worship and are committed to that knowledge, I take care of them.


  1. प्रधान पुरुष ईश्वरः

Pradhana means Maya or prakriti.  Purusha represents Jiva.  Jiva is the effect of Bhagvan who is the owner of Maya.  Maya is the power of Brahman and non-separate from Brahman.  Maya is mithya.  Maya projects the universe.  Universe is empirically real, a mithya and not absolutely real.  Universe is not  तुच्छं – meaning non-existent.  It exists but not absolute existence by itself.  Ishwara is the cause of everything.

Bg 9.7

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् |

कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् || 7||

Arjuna, all the living beings come out of me -Prakriti.  Jiva is Ishwara.  When 1000 mahayugas finish,  I return through Maya shakti.  Jiva is bound under the spell of Maya and looks up to Ishwara.  In reality, I am not separate from Bhagvan – अयं आत्म ब्रह्म


  1. नारसिंहवपुः

The one with the body of a man-lion.  नार = human; सिंह = lionवपुः = body



He owns श्रीः also known as the  Goddess of wealth Lakshmi, who resides in his chest/heart.  श्रीः means all wealth that includes health, progeny, wealth, property, etc..



VISHNU SAHASRANAMAM – names 15-17 contd. 03/09/17

  1. साक्षी

It means direct witness to everything.  As a witness he does not get entangled.  Krishna in Bhagvad gita chapter 9.18 says:


गतिर्  भर्ता  प्रभुः  साक्षी

निवासः  शरणं  सुह्रत

प्रभवः  प्रलयः  स्थानं

निधानं  बीजं  अव्ययम् ll

(I am the ultimate gatiH, the  master, the witness abode, refuge and the dearest friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.]

When there is a subject-object relationship, there is a duality or dwaitam.  Objects are in the form of words and they have a nama- rupa-karma.  A ‘Table’ thought brings a form of a Table and its function.  If you are not aware of a ‘Table’, then such a Table-thought will not arise in the mind.  Bhagavan is also similarly objectified in the form that is recognizable by the mind.  Bhagvan, when he is worshipped, is seen as an outside object with a nama-rupa-karma.  ‘I am Sakshi” and you have to come to my abode.  In Vedanta, the subject-object are one and the same.

  1. क्षेत्रज्ञ

If you are not there as a knower, there is nothing to be known.  When the maha-pralaya happens, ‘I am there as the imperishable seed of everything.  Kshetragya is the person living in the abode and kshetram is the abode of Kshetragya.

Our physical body is the deham or kshetram.  The in-dweller is the knower of this field and everything and he is Kshetragya.  Kshetragyanam = knowledge about the knower or who ‘I am’ and the world of objects.

In Bhagvad Gita chapter 13/3

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ||

O Bharat, I am the knower of all the fields.  Understand the knower of the field and I am everybody as the Kshetragya.  I am present as the essence in everybody.  A person who thinks he is body-mind-sense complex, is a limited person and he is a Jiva.  The knower of the world of objects – Kshetragya is the favorite person.  Dividing the field (kshetram ), knower of the field  (Kshetragya ), vibhaga yogaH separately.  In reality, the knower is neither the subject nor the object.

  1. अक्षरः

when the ahankara is resolved in gyanam, the doer-ship disappears because there is no offering made.  There is no offeror, and there is no  offeree ( to whom the offering is made).  Offering, offeror, and offeree are  resolved into one.  S

since everything is given to us by the grace of God, who are we to offer anything to him?  This is our ahankara which prompts us to say, I am offering  10 coconuts, flowers, payasam, etc.  avidya causes problems.  KsharaH is that which declines over a period of time,  AksharaH is that which is not subject to decay/decline.  That which is born is subject to decay, decline.  The in-dweller is ajaH and does not decline.

In Bhagvad Gita chapter 9/4:

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना |

मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: || 4||

I pervade the entire Jagat in my un-manifest form.  I am present in every living being.  All living beings reside in me, but I do not reside in them.  I am unborn, and I manifest through my power of Maya.  Jiva is under the spell of Maya.

VISHNU SAHASRANAMAM – names 12 – 14  dt. 20/8/17

  1. मुक्तानां परमा गति: contd.

Mukti = freedom from desires/KamaH and the samsara cycle of attachments.  It is a sukha Alayah.  The disguised anandaH is an illusion or an appearance and not real.  Such happiness derived out of impermanent objects is impermanent.  One day with your punya karma, a teacher will appear even without your searching, like a miracle and show you the paramā gatiH which is Mukti.

In Bhagwat gita chapter 8/16 Krishna says:

अब्रह्म भुवनाल्  लोकः पुनर्  अवर्तिनोSर्जुन l माम  उपेत्य  तु  कौन्तेय पुनर्  जन्म  न  विद्यते  ll

From this loka to another loka, the mind also travels with you.  If you know what is Mukti, then you are free in any loka.  All the lokas are impermanent.  There is no loka outside of you.  Brahman pervades all the Lokas.  If you know my true nature, there is no rebirth for you Arjuna.

Bhagvad Gita chapter 8/5:

अन्त -काले  च  माम  एव  स्मन्मुक्त्वा  कलेवरम् l यः  प्रयाति  स  मद्  भावं याति  नास्त्य  अत्र  संशयः ll

In your final moments, if you remember me at that time, you will become free and attain moksha without any doubt.

  1. अव्ययम्: = that which is free from decline or destruction. व्ययं means that which is wasting or subject to destruction or depletion or something that is subject to  विनाशः, विकारः .  अव्ययम् is not subject to modification and is permanent.  Brahman is अव्ययम्.   It is अविनाशः , अविकारः .

न अस्य व्ययः विनाशः, विकारः, विद्यात् इति अव्ययः l———Shankara Bhashyam

  1. पुरुषः It does not have a gender. He is the in-dweller of all things. Nothing gets attached to PurushaH.  He is free from Bhedas.

पुरं शरीरं तस्मिन् क्षेते इति पुरुषः l ———-Shankara Bhashyam

पुर means city or town.  The human body is a city with nine gates and death occurs from any of the openings.

तस्मिन् क्षेते means residing in that secret place.

VISHNU SAHASRANAMAM – Names – 2 to 12 dt. 13/8/17

  1. विष्णुः

The one who pervades everything

All the animate as well as inanimate objects – water, mountains, trees, stones, furniture, and people – all of them without exception are pervaded by Atma.  Vishnu, the Brahman is the material cause.

As the material cause and the intelligent cause, the Lord pervades everything.

The word Vishnu is derived from the verbal root ‘viS‘ – means one who pervades, permeates everything and is free from the limitations of time, space and objects.  Since the entire jagat is entered into and pervaded by him, he is Vishnu.

  1. वषट्कारः

The one invoked through वषट्. वषट् is a purely technical word used in the rituals. ‘K𝑎ra’ is the pratyaya, or the suffix,  added to वषट् in a yajna/ ritual, an oblation is offered to a particular deity, with a mantra and the ritual itself is done for a particular purpose. Generally, the oblation is offered saying ‘sv𝑎h𝑎‘ or ‘वषट्  ,‘ followed by इदं न मम meaning – this is not mine and it does not belong to me.  So, the karma does not touch you.  No karma means no bhokta and no punyam/papam.  When karma is done with an attitude of surrender, it transforms into karma yoga then.

That deity to whom the oblation is offered by saying ‘वषट् ‘ is called वषट्कारः.  All these deities are nothing but names and forms of Brahman.  Just as all the water that comes from the sky ultimately goes to the ocean through the rivers, similarly, all salutations go to Bhagavan.

  1. भूतभव्यः भवः प्रभूः

भूत = past; भव्यः = future;  भवः = present; प्रभूः = overlord of the KalaH/Time.  Vishnu is present in all the three कालः.  he transcends time limitations.  Vishnu being the Brahman is a nama rupa manifestation.  ‘IS’ denotes existence.  When we say time IS,  it denotes existence.  When IS – ness is added to anything, then that exists.

  1. भूतकृत = The Creator of beings of all beings. भूतभृत The sustainer of beings.

If there is a creator, there has got to be somebody above him.  Creation cannot be explained so we say Bhagvan created.  That which is manifest and un-manifest is knowledge.  Bhuta – 5 elements, 5 pranas, 5 sense organs, manaH and buddhi = 17.

  1. भूतभृत

The sustainer of beings.  भूतानि बिभर्ति इति भूतभृत– He is the one who sustains the world and all the beings. He nourishes and keeps the world going. Being the material cause, He is in the form of the world and He sustains the world.

  1. भावः = He is the material cause of everything that exists in the universe. The universe is an empirical reality or apparent reality due to ignorance. The Lord being the material cause, exists in the form of the world and hence is भावः.
  2. भूतात्मा = I am the awareness present in all the living beings. He is the in-dweller of all the beings.
  3. भूतभावनः

The creator and sustainer of all things.  Bhagavan भूतानि भावायाति जनयति  –creates all beings, and again, भूतानि भावायाति वर्धयति –looks after all the beings, by providing all with nourishment.  He initiates the creation, takes care of it and also withdraws it, at the right time.  With one glowing stick of sparklers  (what we light during Diwali) many patterns can be drawn by whirling it around.  This can be called creation of patterns. When the whirling is stopped, there is only one glowing tip, and this is samhara or withdrawal(of patterns).  When He dances, the whole creation is set in motion. When the dance of Nataraja stops, the creation ends. It is only withdrawn, not destroyed because it will manifest again.

Stotram 2

पूतात्मा परमात्मा च मुक्तानां परमा गति:I

अव्यय: पुरुष: साक्षी क्षेत्रज्ञः अक्षर एव च II२

  1. पूतात्मा = that which is untainted by names and forms. Atma is not pure or impure.
  2. परमात्मा = Paramatma is free from all limitations. It is free from birth and death and therefore lives happily without problems and is free from being limited.
  3. मुक्तानां परमा गति: = freedom from birth death and other limitations of making yourself seemingly small. I want to live happily without problems and have absolute freedom from being a limited. Moksha is my ultimate and final destination.  Gaining that goal, there is no further end to be accomplished. Since there is no losing it or getting away from the Atma which is your very nature, that alone is the paramā gati – ultimate goal to be achieved.  Atma is free from all limitations.  The ‘I‘ is the consciousness, which is limitless in terms of time and space.  I ‘is’.


VISHNU SAHASRANAMAM – Stotram 1 Name – 1 (Vishvam). 18/06/17

Stotram 1

विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः ।

भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः ll

  1. विश्वं

Om is the sound symbol of the Lord – a pratIkA (embodiment of Lord) and not a pratimA (reflection).  After every Om there is a break and in that silence, barman is in un-manifest state as in deep sleep.  The cycle of the 3 stated – waking, dream and deep sleep continues.  In Mandukya Upanishad OM is discussed elaborately.  It is taught as 8th Upanishad for study purposes before Chandogya Upanishad, which is the 9th Upanishad.

विश्वं = विश्वस्य जायतः l

The word विश्व is derived from the word विश् – that which pervades everything with no exception.  विश्व is the entire cosmos pervaded by विश्वं.

जायतः = जायते गच्छति इति जगत् l

That which comes and goes is jagat.  This universe is not satyam because if it was true, then you must be able to experience the universe in deep sleep state also.  It is relatively real but not absolutely real.  At the same time, it cannot be called Tuccham or non-existing. Therefore, in Vedanta there is a special word which classifies a thing which is not absolutely real, but relatively real and also can’t be deemed as non-existing. The word is ‘Mithya’.  It has no independent existence and to manifest the universe requires the Vikshepa Shakti of Brahman.  It is like a shadow.  Without the light of the Sun there can be no shadow.  This dependent support system is called mithya.  It also denotes various cognition of thoughts.  Universe is made up of objects and all are nama rupa.  The moment a pencil thought arises, you can visualize the pencil.  When you see a pen or a table, a table thought arises.  The object of focus becomes a thought.

In the deep sleep state, all thoughts are resolved into the un-manifest stage.  To dissolve means to remove permanently.  Thoughts cannot be removed permanently, and they can only be resolved.

  • विश्वं = कारणात्वेन विश्वं इति उच्यते l

The cause for this universe is Brahman.  Brahman is also called विश्वा.  A black shirt includes the technology, skill, fabric, yarn, etc.  It is a complete finished product and contains all the ingredients required to manufacture the shirt.  The cause is Brahman.  It is the आधारं for all objects – nama rupa.  For example, water is the आधारं for waves, clay is आधारं for pot.

Brahmaji is also from the Brahman and he is called विरिञ्चि.  There is a temple in the south dedicated to Brahmaji.  Lord Shiva is worshipped as the main deity – विरिञ्चि in विरिन्चिपुरं. The whole प्रपञ्च is a manifestation of me, I am real, I am Brahman, I am the आधारं for the Universe.

  • विश्वं = यद्वा परस्मात् पुरुषात न भिन्नं इदं विश्वं परमार्थतः l

यद्वा = universe; परस्मात् पुरुषात न भिन्नं = non separate from Brahman and as a 2nd reality or a parallel reality.  Water and wave cannot be 2 realities independent of each other.  Curd and milk cannot be separated.  Milk exists in curd and is the adhaaram for curd.  This tattva of being non-separate from Brahman is परमार्थतः – the ultimate truth.  When a person thinks of himself as separate from mahavishnu, he is अविष्णुः.  You are Vishnu when you think of yourself as Vishnu.

  • विश्वं = सर्वं विशन्ति भूतान्य अस्मिन् इति विश्वं ब्रह्म l

That in which everything resolves is Vishnu.  The silence between 2 ‘OM’s is the un-manifest state of Brahman and again the three states start in a cycle from akara, ukara and makara and there is a silence before starting again.  The waking state, dream state and the deep sleep state take turns in this manner.  भूतान्य अस्मिन् इति विश्वं ब्रह्म all the living beings including me is resolved into Brahman.

  • विश्वं = सकलं जगत् कार्य भूतान एषः विशन्ति विश्वं l

Everything resolves into Brahman in the mahapralaya.  I as Brahman am beyond time.  I transcend time.  I am That which enters everything and comes out from a manifesting medium.  Brahman is the वाच्या and ॐ इति ब्रह्मन् is the वाचका.

How Vishnu is to be worshipped or what type of qualities are to be inculcated to become a Vishnu Bhakta.

अहिंसा – he should adhere to non-violence in कायकम् (actions), वाचकं (speech), मानसं (thoughts).

स्वधर्म – he must never deviate from his path of Dharma.

प्रसाद बुद्धि – not expect any fruitful result.  If there is no result as per expectation, then accept the same without reacting by resisting it.

विपक्ष – not taking sides.  Any karma without dharma is of no use.  Dharma only protects.  All actions are vibrations and if actions are within dharma then they are in balance with nature, therefore will be beneficial for humans and other life forms to survive.

न हरति न हन्ति – not take anybody’s property knowingly or unknowingly and not to destroy or harm anybody.

VISHNU SAHASRANAMAM – Names/44-59 dt. 15/10/17

  1. विधाता

He is the greatest of all givers, of results.  He is the supreme Law and the supreme Lord.

धाता = giver of results / Karma phalam dhata.

We do not have a choice over results. How long the person should be given, when, where, why, and who is to be given are decided by Ishwara.  Do not get attached to results because attached gives dukhaH.  Actions are not connected to results.  You sow a seed of mango tree hoping to eat the tasty fruits, but the fruits may be eaten by somebody else if you move away from that place or for some other reason unable to eat them.

  1. धातुरुत्तमः

Kriya Shakti is used by Bhagvan to do Srishti.  Through his mere presence Vishnu (Brahman) created Brahma.  So, he is superior to Brahma the creator.

दधाति = one who gives and that is Brahma ji.

Brahma ji is called virinchi.  There is a famous temple in Virinchipuram built by King Raja Raja Chozha.  There are hardly any temples built for the creator – Brahma who is limited by time and space.  As the story goes:

Shiva asked Brahma and Vishnu to locate his head and feet.  Vishnu was smart enough to say, he could not find his feet.  Brahma lied to Lord Shiva that he saw the head in the city of Arunachalam.  Lord Shiva was enraged and cursed Brahma to be born as a mortal.  As a result, Brahma was born as Shiva Sharma, a temple priest’s son.  The temple deity was Margabandeeshwarar and his consort Margadambal.  Shiva Sharma’s father passed away without doing his upanayanam.  His mother prayed to Shiva.  The lord appeared in her dream and asks her to give a bath to the boy in the nearby lake and get ready for upanayanam.  The Lord himself came to complete the ritual of upanayanam.  One day the boy could not reach the head of deity Shiva to put garland.  The Lord wanted to teach Brahma a lesson.  After severe praying the Lord bent little and tilted his head for the boy to put the garland.  Even today the idol of Shiva is tilted.  The creator Brahma merges into the ultimate Brahman.

  1. अप्रमेयः

It is not an object of knowledge.  He is not to be known.  You cannot say ‘ I know Vishnu’.  Any object is a known thing which is visible in the light.  They do not have a light of their own.  Atma shines all the objects.  Pramā is knowledge and the means of knowledge is called pramanam. The one, who handles the pramanam, is pramātā, the knower, the subject.

In the Bhashyam of Adi Shankara, the following are meanings to the word – अप्रमेयः

  1. शब्द  रहितं – devoid of sound.  mahaswanaH means great sound which is Bhagvan.  Bhagvan has no sound.  You infer the presence of Lord Indra when you see thunder and lightning.
  2. न  अपि  अनुमान  गम्यः  non- inferable.  When you see smoke, you infer there is fire.  The world is there, so you infer there is Bhagvan.  Only through Shastram you can realize Bhagvan.  He is not available for inference or assumptions.
  3. न  अपि  उपमान सिद्धः   A bison is not equal to a cow.  This example is incomparable.  He is beyond compare.  Vishnu and Shiva cannot be compared.  They are not objects and transcend space and time.
  4. निर्भागः  without parts or divisions.  If there are parts, then it will be within space and time existence.
  5. न अपि अर्थ पत्ति ग्रह   We assume Bhagvan to be in a form with our limited knowledge of objects and ignorance.  However, he is beyond presumption.
  6. न अभ्य भव अगोचरं   गोचर means available through senses.  Bhagvan is अगोचरं and is beyond perception.  So how to know Bhagvan?  Shastram pramanam is the only way to know the Lord.  प्रमाणं  इति  अप्रमेयः.
  7. न प्रमाणं जन्यः   by neti-neti principle Lord can be realized.  He is not born from Shastram.  He is a witness or साक्षिः.
  1. ऋषिकेषः

ऋषि:  means senses.  ऋषिकेषः   means Lord of the senses.  Sense organs are governed by sensory powers.  Mind governs the sensory powers and atma governs the mind.  Without atma, mind cannot exist.  Therefore, in deep sleep state, mind is resolved and atma is not able to manifest in the absence of a reflecting medium.


  1. पद्मनाभ:

The one who has a lotus in His navel.  The blossomed lotus is the jagat and the navel is the nabhi – the cause of jagat, Brahman.  Brahma comes forth from the nabhi of Vishnu.  Brahma being the creator is limited to time and space.  Vishnu is the unmoving, steady and is the cause of universe i.e. jagat.

  1. अमरप्रभु:

The Lord of the devas.  The devas, who live in svarga are called Amaras, because they do not die or age because of a lot of punya balance in their account.  They are exalted beings.  Svarga according to our Shastram, is a temporary place of much enjoyment, a happy place  The devas live there for a very long time. Once the bank balance of punya runs out, they return to birth/death cycle with an appropriate body for a loka or a field of experience.  Human body has different organs and the sensory powers are attributed to various devas.  He is the lord of all devas – lord of all sensory powers.

  1. विश्वकर्मा

The creator of universe.  He created the unwritten Law and Order.  Out of our own Shakti we cannot create our own body or even a single grain of rice.  For rice, you require good rains, soil, heat, etc.  you offer to the Bhagvan what he himself has created.  This is ahankara or mamakara when you say you are offering 100 coconuts or bananas in tulabharam, etc.

Vishwakarma is the architect of the whole universe and is the devashilpi according to Vishnu puranas.  He oversees construction and a great builder in all the lokas.

  1. bhuH – earth
  2. bhuvaH – pitru loka
  3. suvaH – Indra and other devas reside
  4. mahar – place where saptarishis reside
  5. janaH – abode of sons of Brahma
  6. tapo – those who practice tapas constantly.
  7. Brahma – people who have realized truth.  This loka is the Satya loka.

Every loka has its appropriate physical body and a human being upon death enters that loka with that suitable body only.  Vishvkarma built all the 7 lokas 7 above the earth and seven below.

Atala, vitala, sutala, rasatala, mahatala, taltala,  patala.  All put together are 14 worlds of experiences.

  1. मनुः

He is the only thinker in the entire Srishti.  Everything is well thought about and created for the species residing in the Srishti.  He is the Srishti Karta.  He makes the thoughts and their flow possible.  VaivasvataH is the 7th manuH.

Meaning of ManuH:

  1. Thinker
  2. Ruler of people
  3. Mantra.

He is the sarva antaryami.

  1. त्वष्टा

The one who dissolves everything.  When the entire universe dissolves in mahpralaya, he has the power to project and retract everything unto himself.  From a very gross state everything is reduced to subtle and then to the un-manifest state.  The lord is therefore called त्वष्टा.

  1. स्थविष्ठः

He is the stoutest because he is the virata purushaH.  He, Brahman, is unimaginably big, vast and stout.


  1. स्थविरो ध्रुवः

He is ancient and unchanging.  Sthavira means ancient. It also means the oldest.  From the human standpoint, the Lord is the most ancient and oldest, because there is none more ancient than Him.  But anything that is old is subject to decline and finally death.  To offset the limitation of the word sthavirah, the word dhruvaḥ is used along with it.  He is Dhruva, unchanging and ever the same. As He was before, He is even now; He is always the same. He is sat-cit-ānanda-pūrna-svarūpa, ever full. Therefore, Sthavira here indicates, timelessness – trikala rahitam.

  1. अग्राह्यः

That which cannot be grasped.  That is the reason in Hindu culture, we establish him in a place called ‘temple’.  We see him in every object.  From temple, the deity comes home.  As long as the bhava exists, worshipping Him anywhere is immaterial.  If you wish to know Bhagvan, he comes to you in any form.  He has to be understood by shuddha chaitanya only.  He is beyond the mind, sense powers and sense organs because He is RishikeshaH – Lord of the senses.

  1. शाश्वतः

He is the ever existent/ permanent.

He exists in all the 3 kalams.  By following dharma, he is always with you.  Shastram is dharma.  Whenever adharma increases, Krishna in Bhagvad Gita says: – I will come to protect all the Dharmis.  शाश्वतं शिवम् अच्युतं —-Narayana suktam  शाश्वतं = eternal or ever existent; शिवम् = auspicious; अच्युतं = never destroyed.

  1. कृष्णः

Meanings for Krishna:

  1. सदानन्द आत्मक इति कृष्णः ever happy, ever existent is Krishna.
  2. कृषिः भू वाचकः Farmer ploughs the Land and without him the land cannot be ploughed.  He ploughs in the field every day to make the hard soil soft.  Krishna is the farmer who ploughs our mind again and again with Shastram, making the mind ready for moksha.
  3. शब्द ऋणस्य निवृत्ति वाचकः that person who cannot be talked about.  Krishna is dark in complexion.  He is beyond karma yoga and by pursuing Krishna the consciousness, a person gets Moksha.
  4. द्वैपायनं he is also called द्वैपायनं.  This word is derived from the source word – द्वीप.  Krishna is realised in a dveepa.
  5. आक्रुशः the eyes of Krishna are so mesmerising that a person loses himself in Krishna consciousness.

Gopis were never separated from Krishna.  Radha was feeling Krishna was different from her and therefore was pining for him all the time. Krishna denotes 3 aspects of human body: vasu, devaki, kamsaH, and therefore Krishna resides in you as the pranaH, body, and ego respectively. Without body, there is no ego, and both are tied together like brother and sister as in the case of devaki (body) and kamsaH (ego).

When kamsaH dies or the ego is surrendered, Krishna gives him darshanam and moksha is attained.  Beyond the dark clouds, there is Sun.  the inner purity of Krishna shines like the Sun. In the prison, there were 5 guards giving information to Kamsa and these are our 5 senses.  Krishna is beyond the 5 senses.  He has a garland of 5 coloured jewels.  Yashoda is YashaH = mother and nanda = happiness.  Fame and happiness were the parents of Krishna.  He was always sadanada – ever joyous.

  1. लोहिताक्षः

He is the red-eyed.  It is so depicted symbolising rising and setting of the Sun.  whether it is day or night, the rising sun is seen in different place at different times.  When the Sun sets in one place, it rises in another.

  1. प्रतर्दनः

The destroyer.  प्रतर दयति हिनस्ति इति प्रतर्दनः.

When the maha pralaya happens, all the living beings are dead, dissolution happens.  All the 5 elements are father and mother.  Entire jagat is dissolved and goes back to Vishnu.  Nothing is destroyed because nothing is created.  Everything gets resolved into Vishnu.  When the experiencer is resolved into gyanam, there is no experience as a dualism.  Dvaita bhava is resolved. Shiva/Vishnu/Brahma are one Brahman.  They are मूढः who think they are separate from me.  They are 3 faces of the same Lord.


VISHNU SAHASRANAMAM – names/ 23-31 dt. 17/09/17

केशवः (23)

This word has two meanings:


  1. Bhagvan with beautiful keshaH (hair). It is purna saguna upasana and Bhagvan has attributes.  By the grace of Bhagvan, a person will be able to perceive the Nirguna Bhagvan (Brahman), without attributes.
  2. It also is a name given to Lord Krishna for defeating the demon Keshi. The demon came in disguise to Vrindavan to kill Krishna.  Narada says in Narada purana that , since the dushta atma Keshi is defeated, Krishna is also KeshavaH.  However, anybody who has demonic qualities is asuraH.


पुरुषोत्तमः (24)

The loftiest of persons who cannot be measured is called uttamaH.  There are 3 levels of PurushaH- uttamaH, madhyamaH, adhamaH purushaH.  The madhyamaH level are those seeking moksha and he is a mumukshuH.  Purusha UttamaH knows he is the Lord himself and is not different from him.

सर्वः (25)

he is the source of everything.  Without clay, pot has no independent existence.  Space in the pot is called pot-space and is limited.  Space is vyoman – pervades everything.  He has sarva vidya – all pervading, all-comprehensive,  all-encompassing knowledge.

शर्वः (26)

it means destroyer.  संहारे समये संहरति  in pralaya, everything gets destroyed and goes into the un-manifest stage.  If something is to be destroyed, there must be creation.  No creation means no destruction.  Therefore, there is only manifestation and un-manifestation.  The destruction is relative and not absolute.

शिवः (27)

It means auspiciousness.  शुभं, मंगलम्, कल्याणं, शुधं, भद्रं are other names.  It is that which is pure, free from defects.  It is free from 3 gunas.

ॐ भद्रं कर्णेभिः शृणुयाम देवाः।

भद्रं पश्येमाक्षभिर्यजत्राः ।

Let my ears hear only auspicious things, let my eyes see only auspicious.  Those who do not see me as shivaH do not know me at all.

स्थाणुः (28) = firm and immoveable.  He is all-pervasive and therefore does not need to go anywhere.  In Narayana suktam:

अन्तर बहिश्च तत् सर्वं व्याप्य नारायणः स्थितः lHe is inside and outside.

भूतादिः (29) = source of all beings.  All names and forms are limited and numerous in number.  Understand that I am the BhutadiH and the Lord of everything – all the 5 elements put together.  Time and space is within me and I transcend everything.  One vastu Brahman is the source of all existence. Just like beads woven in a string, all the jivas are connected to me.

निधि: अव्ययः (30)

NidhiH=treasure, avyayam = imperishable.  Bhagvan as Nidhi is permanent.  He is  always full and complete- never lacking in anything.  In Bhagvad gita Krishna says – I am forgetfulness and remembrance, dharma and adharma.  In the pralaya when everything goes back into unmanifest, they will come back in its full glory of fullness.

सम्भवः (31)

SambhavaH means happening of an event.  Person who makes events happen is SambhavaH.  He can appear in any form – as narsinhavapuH for Hiranyakashipu, death to Kamsa ( Kamsa had so much fear for Krishna that he saw Krishna as ‘death’ wherever he set his eyes upon), as a playmate to Surdas, etc.  all the nama rupas are created by maya shakti under HIS control.  Krishna says- In every yuga, I will come to establish dharma – ‘संभवामि  युगे  युगे’ all the events will happen in the उचित कालः( at the right time); उचित देशः (at the right place); उचित रूपः (in the right form).  These are the 3 different attributes to appear in that appropriate form.

VISHNU SAHASRANAMAM – Names/32-36 dt. 01/10/17

32. भावनः

The giver of the fruits of action.  The result is not in your hands but doing actions is under your control.  Karma is jadam.  Unless there is grace of Ishwara, results do not accrue.  Ishwara is the Law & Order.  Adrishta and drishta phalam are the 2 types.  The precious name SambhavaH is connected to BhavanaH.  Ishwara decides when to again and in which form.  To protect dharmis, adharmis are punished.  Krishna tells Arjuna that Adharma gets wiped out in the process of protecting dharmis and establish dharma.  Only through the path of dharma can adharma be wiped out.

33. भर्ताः

Sustainer of the Universe.  Bhagvan is Srishti Karta and karma phala dhata with the given law & order of Ishwara.  For example, in the process of chopping trees to build houses, birds and other small animals like squirrels become homeless.  Ishwara manifests again to restore that Law & Order and sustain the universe.

34. प्रभवः

 He is the source of all elements.  प्रकर्षण महा भूतानि प्रभवति .  From him as a source everything comes, and everything goes back to him.  The pancha bhuta come from him.  We are made of 5 elements and connected to 5 prapanchaH.  The universe is made up of the 5 elements and hence we are not separate from the universe.  The universe comes from 1 Bhagvan and therefore we too come from that Bhagvan.  Human beings are endowed with free-will to make a choice.  Bhagvad Gita is a Gyana Shastram and dharma Shastram.  The Do-s and Don’t-s are clearly stated.  Animals do not have fee will.  For them it is plain survival daily.  They live by instinct.

Bhagvad gita chapter 7/11

 बलं बलवतां चाहं कामरागविवर्जितम् |

धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ll

I am the strength and the person who has strength; just like power and powerful cannot be separated.  I am the essence of strength in everybody.  I am also present as the KamaH, raga/dveshas, as the essence of dharma even for dharma viruddhaH, and in adharma and all the living beings as the essence of desire in everything.

35. प्रभुः 

Mastery in skills.  Unsurpassed skills possessed by him.  He does not depend on anything to create.  He has the knowledge to create, has the इच्छा शक्ति, क्रिया शक्ति and ज्ञान शक्ति.

36. ईश्वरः

Complete overlordship.  Aishwaryam.  He owns everything. 2 types of aishwaryam: sopadika aishwaryam and nirupadhika aishwaryam.  Universe is a byproduct of Maya and therefore not real.  That which has support – sopadhika (with upadhi), Ishwara manifests through us.  Our physical body is the manifesting medium to realize Ishwara.  This support is desha-kala- sahitam and therefore mithya.  Nuts &bolts are not separate from Iron.  Pot is not separate from clay.  All objects appear to be real.  The appearance that is created gives a falsified appearance and universe is supported by Maya, which is also unreal.  Brahman is satyam and nirupadhika Ishwara.  In Saguna brahma upasana Bhagvan is with attributes and is worshipped with all the attributes.  Bhagvan without attributes is nirupadhika and is desha-kala-rahitam.  This meditation is nirguna brahma upasana.

VISHNU SAHASRANAMAM – Names/37-43 dt. 08/10/17

  1. स्वयंभूः

The self-existent.

स्वयमेव  भवति  इति  स्वयंभूः.  He is not created by anyone.  Atma exists by itself without depending on anything else for its existence.  He as consciousness manifests in everything and is the cause for everything.

  1. शम्भुः

He is the giver of happiness.  The real happiness is moksha.  By knowing the Lord, through gyanam, due to his grace, one attains that ultimate happiness.  Without the grace of Ishwara one cannot attain the ultimate happiness – moksha.

  1. आदित्यः

He is हिरण्यगर्भः.  Sun shines in the morning and sets in the evening.  This is not so.  Sun always shines and is nityam.  It is compared to parameshvara himself because everything shines with the Sun.  however, the Sun depends on brahman for existence.  If I (as consciousness), am not there, there is no Sun.

Bhagvad gita chapter 10/21:

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |

मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ll

I am the Aditya, I am the light.  Sun is part of ME. All the stars are also part of ME.  Krishna talks as supreme consciousness.  The light and Vishnu is ME.  I am the light of lights.

Bhagvad gita chapter 15/12:

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |

यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ll

The tejas (radiance) obtained from the Sun, the jagat lights up.  The light of the chandraH and fire also come from ME.


  1. पुष्कराक्षः

He is Lotus eyed.  अक्षुः means the very form.  The whole form is lotus which stands above the dirty pond.  Dissolve the form, which is mithya, into the ultimate source.

  1. महास्वनः

स्वनः means sound.  Maha means great.  Sound represents in every aspect.  Even the storms are regulated because of fear of Brahman, Sun rises.  Brahman keeps everything in order.  Bhagvan is expressed through the chanting of Vedas.  These words come from the Lord’s mouth.  All knowledge belongs to one source.

  1. अनादिनिधनः

अनादि means that which has no beginning.  निधनः means death.  Bhagvan has no beginning or death.

Bhagvad Gita chapter 2/20

न जायते म्रियते वा कदाचि नायं भूत्वा भविता वा न भूय: |

अजो नित्य: शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे  ll

Atma is neither born nor dies, neither exists in the present nor in the future, is unborn, eternal, ever-existent, and ageless.  It cannot kill or be killed.

  1. धाता

Sustainer of the Universe.

The Shesha Naga is protector as per Vishnu Purana.  The serpent is protecting Maha Vishnu from everything.  Universe is protected by Vishnu.  The protector is protected and the protector and the protected are always together.  So, Brahman and you are not separate.  There is no bhedaH.  He has limitless power and supports the Universe.