VISHNU SAHASRANAMAM

(78) Vikramah -While describing the term Vikramee (75) we had already explained the meaning contents of Vikrama, and thus Vikrama is an appellation that had come to Vishnu as a result of His Supernatural Act of measuring the universe with three steps. 

Also, Vi means the “king-of-birds”, the white-necked eagle; Krama means steps and, therefore, ‘movement or travel’. In this sense Vikrama can mean: “One who rides on the white- eagle (mind) is Vishnu”-who is described as having Garuda for His vehicle (Vaahanam).

(79) Kramah -He who is All-Pervading is Kramah. Because of His All-Pervasiveness, the Infinite is called as Vishnu. That which goes beyond the frontiers of the known is the Supreme, and, therefore, in the description of Him, who has manifested as the Cosmos, we have in Purushasookta an indication that He not only pervades all that is known but “extends even beyond by ten digits” (Atyatishthat Dasaangulam).

(80) Anuttamah -One who is ‘incomparably Great’ in glory-Anuttamah. In the Sanskrit construction of the word, it means something more than what we have said; it means: ‘He is one, beyond whom there exists none who is greater than He (unexcelled). The Upanishad itself describes Him: In Geeta (XI-43) we read: “For Thy equal exists not, whence another superior to Thee?” In Sri Narayana Upanishad (12) we again read, “There is nothing above or below, equal to Him”.

(81) Duraadharshah -One who cannot be attacked, stormed or beleaguered successfully. In short, He is All-Powerful. In the Puranas, we find Daityas and Asuras and others, mighty and powerful ones, become themselves helpless victims of His Power and come under His sway. To one who has realized the Infinite, the lower nature of the mind (Daityas) and the enchantments of the senses (Raakshasas) , are all helpless to overwhelm Him. “Rasopyasya Param Drishtvaa Nivartate” -Geeta Ch. 2, St. 59.

(82) Kritajnah -He who knows all that is done by all: the One Knower who knows all physical activities, all emotional feelings, and all intellectual thoughts and motives. He illumines them all, in all, at all times. Hence He is called Kritajna. Vishnu is the One who knows clearly the exact depth of sincerity, the true ardency of devotion, the real amount of purity in the bosom of all his devotees, and, accordingly, brings joy and bliss to their hearts.

(83) Kritih -The One, who is the very dynamism behind all activities. He is the Inevitability behind the result of actions. He is called Kritih because it is He who visits to bless the good and to punish the evil; in short; He is the One who rewards all our actions.

(84) Aatmavaan  -One who is the Self in all beings. In the Chandogya Upanishad (7.24.1) when the disciple asks, “Where does the Lord, the Infinite, stand established?” the Sruti answers, “In Its own glory established ever is the Self”-(Sve Mahimni Pratishthitah).

Stanza 10

suresah saranam sarma
visva-retaah prajaa-bhavah
ahah samvatsaro vyaalah
pratyayah sarvadarsanah.

(85) Suresah -The denizens of the Heavens are called in the Puranas as Suras. Eesa means the Lord; Suresa, therefore, indicates the God of gods, the Lord of the Suras. The gods are called as Suras because they are capable of blessing their devotees with a fulfilment of their desires. Therefore, Suresah means One who is the best among those who fulfil all the demands of their devotees (Suras). In short, He is the One who gives the Supreme State of Beatitude and the consequent total liberation from all desires of the ego.

(86) Saranam -The Refuge for all who are suffering from the thraldom of imperfection in life. According to the Sanskrit Lexicon (Amarakosa), the term Saranam means ‘Protector’ and also ‘home’. Since the Lord is the Ultimate Goal, Saranam, He is also the “Destination”, the ‘Harbour’. The One Who realizes Him comes to live in Him.

He is the home to which the prodigal son (jeeva) ultimately returns. Not only for the men of Realization is He the Home, but for all creatures, movables and immovables, He is the Home, to which they all disappear to rest and to revive during Pralaya (Sleep).

(87) Sarma -One who is Himself the Infinite Bliss. Transcending the mind lie the shores of Bliss, beyond the waters of agitations. The Infinite is described in our Upanishads as the “Sacchidaananda”, ever of the same nature-“Saantam Sivam Sundaram”.

(88) Visvaretaah -Retas means ‘seed’; the term connotes that He is the seed from which the tree of life has sprung forth. He who is the very cause for the entire play of experience in the world of pluralistic objects (Sarva- Prapancha-Kaaranabhootah) is called Visvaretaah.

(89) Prajaabhavah -He from whom all living creatures (Prajaa) spring forth (Bhava) is known as Prajaabhavah.

(90) Ahah -Ahan has got two meanings: the 24-hour-day or the 12-hour day-time. He is of the nature of ‘day-time’ means “He is the One, ever effulgent and bright”; as bright as the daylight that illumines all objects around. In case we accept the other meaning, “the 24-hour-day”, then, a day being a unit of time, the term Ahan can also mean, “One who is of the nature of Time itself”. Also He is one who does not (a) ever destroy (han) the devotees who have surrendered themselves to Him.

(91) Samvatsarah -One who is of the nature of year-meaning One who is the Lord of Time; He, from whom the very ‘concept of Time’ rises.

(92) Vyaalah -One who is unapproachable. Vyaala also means ‘Serpent’; to those who have no devotion or understanding, God or Truth is as horrible and terrible as a ‘serpent’. Moreover, it is so difficult to grasp in our understanding that It is like a serpent: ever eluding, always slippery.

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