Shirdi Sai and maha Vishnu

Vishnu Sahasra Naama 46-50

2008-02-20T09:04:00.000-08:00

Vistarah sthavara-sthanuh pramanam bijam avyayam
Arthonartho mahakosho mahabhogo mahadhanah ..46
Vistarah: One in whom all the worlds have attained manifestation.
Sthavara-sthanuh: One who is firmly established is Sthavara, and in whom long lasting entities like earth are established in Sthanu. The Lord is both these.
Pramanam: One who is of the nature of pure consciousness.
Bijamavyayam: One who is the seed or cause of Samsara without Himself undergoing any change.
Arthah: One who is sought (Arthita) by all, as He is of the nature of bliss.
anarthah: One who, being self-fulfilled, has no other Artha or end to seek.
Mahakosho: One who has got as His covering the great Koshas like Annamaya, Pranamaya etc.
Mahabhogo: One who has Bliss as the great source of enjoyment.
Mahadhanah: One who has got the whole universe as the wealth (Dhana) for His enjoyment.

Anirvinnah sthavishthobhur dharma-yupo maha-makhah
Nakshatra-nemir nakshatri kshamah kshamah samihanah ..47
Anirvinnah: One who is never heedless, because He is ever self-fulfilled.
Sthavishtah: One of huge proportions, because He is in the form of cosmic person.
Abhuh: One without birth. Or one has no existence.
Dharma Yupah: The sacrificial post for Dharmas, that is, one to whom all the forms of Dharma, which are His own form of worship, are attached, just as a sacrificial animal is attached to a Yupa or a sacrificial post.
Maha-makhah: One by offering sacrifices to whom, those sacrifices deserve to be called great, because they well give the fruit of Nirvana.
Nakshatra nemir: The heart of all nakshatras.
Nakshatri: He is in the form of the nakshatra, Moon.
Kshamah: One who is clever in everything.
Kshamah: One who remains in the state of pure self after all the modifications of the mind have dwindled.
Samihanah: One who exerts well for creation etc.

Yajna ijyo mahejyas cha kratuh satram satamgatih
Sarvadarshi vimuktatma sarvagyo gynanam-uttamam ..48
Yajnah: One who is all-knowing.
Ijayah: One who is fit to be worshipped in sacrifices.
Mahejyascha: He who, of all deities worshipped, is alone capable of giving the blessing of liberation.
Kratuh: A Yajna in which there is a sacrificial post is Kratu.
Satram: One who is of the nature of ordained Dharma.
Satamgatih: One who is the sole support for holy men who are seekers of Moksha.
Sarvadarshi: One who by His inborn insight is able to see all good and evil actions of living beings.
Vimuktatma: One who is naturally free.
Sarvagyo: One who is all and also the knower of all.
Gynanam uttamam: That consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.

Suvratah sumukhah sukshmah sughoshah sukhadah suhrut
Manoharo jita-krodho virabahur vidaranah ..49
Suvratah: One who has take the magnanimous vow to save all refuge-seekers.
Sumukhah: One with a pleasant face.
Sukshmah: One who is subtle because He is without any gross causes like sound etc.
Sughoshah: One whose auspicious sound is the Veda. Or one who has got a deep and sonorous sound like the clouds.
Sukhadah: One who gives happiness to good people.
Suhrut: One who helps without looking for any return.
Manoharo: One who attracts the mind by His incomparable blissful nature.
Jitakrodho: One who has overcome anger.
Virabahur: One whose arms are capable of heroic deeds as demonstrated in his destruction of Asuras for establishing Vedic Dharma.
Vidaranah: One who destroys those who live contrary to Dharma.

Svapanah svavasho vyapi naikatma naika-karma-krut
Vatsaro vatsalo vatsi ratna-garbho dhaneshvarah ..50
Svapanah: One who enfolds the Jivas in the sleep of Ajnana.
Svavasho: One who is dominated by oneself and not anything else, as He is the cause of the whole cosmic process.
Vyapi: One who interpenetrates everything like Akasha.
Naikatma: One who manifests in different forms as the subsidiary agencies causing the various cosmic processes.
Naika-karma-krut: One who engages in innumerable activities in the process of creation, sustentation etc.
Vatsaro: One in whom everything dwells.
Vatsalo: One who has love for His devotees.
Vatsi: One who protects those who are dear to Him.
Ratna-garbho: The Ocean is so called because gems are found in its depths. As the Lord has taken the form of the ocean, He is called by this name.
Dhaneshvarah: One who is the Lord of all wealth.

Vishnu Sahasra Naama 41-45

2008-02-20T09:01:00.000-08:00

Udbhavah kshobhano devan shrigarbhah parameshvarah
Karanam kaaranam karta vikarta gahano guhah ..41
Udbhavah: One who is the material cause of creation.
Kshobhano: One who at the time of creation entered into the Purusha and Prakruti and caused agitation.
Devan: `Divyati' means sports oneself through creation and other cosmic activities.
Shrigarbhah: One in whose abdomen (Garbha) Shri or His unique manifestation as Samsara has its existence.
Parameshvarah: `Parama' means the supreme. `Ishvarah' means one who hold sway over all beings.
Karanam: He who is the most important factor in the generation of this universe.
Kaaranam: He who is the most important factor in the generation of this universe.
Karta: One who is free and is therefore one's own master.
Vikarta: One who makes this unique universe.
Gahanah: One whose nature, greatness and actions cannot be known by anybody.
Guhah: One who hides one's own nature with the help of His power of Maya.

Vyavasayo vyavasthanah samsthanah sthanado dhruvah
Parardhih parama-spashtas tushtah pushtah subhekshanah ..42
Vyavasayo: One who is wholly of the nature of knowledge.
Vyavasthanah: He in whom the orderly regulation of the universe rests.
Samsthanah: One in whom all beings dwell in the states of dissolution.
Sthanado: One who gives their particular status to persons like Dhruva according to their Karma.
Dhruva: One who is indestructible.
Parardhih: One who possesses lordliness of this most exalted type.
Parama-spashtas: One in whom `Para' or supremely glorious `Ma' or Lakshmi dwells. Or one who is the greatest of all beings without any other's help.
Tushtah: One who is of the nature of supreme.
Pushtah: One who in fills everything.
Subhekshanah: One whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Moksha and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.

Ramo viramo virato margo neyo nayonayah
Virah shaktimatam shreshtho dharmo dharma-vid uttamah ..43
Ramo: The eternally blissful on in whom the Yogis find delight.
Viramo: One in whom the Virama or end of all beings takes place.
Virato: One in whom the desire for enjoyments has ceased.
Margo: That path by knowing which the liberation-seeking ascetics attain to immortality.
Neyo: One who directs or leads the Jiva to the Supreme Being through spiritual realization.
Nayo: One who leads, that is, who is the leader in the form of spiritual illumination.
Anayah: One for whom there is no leader.
Virah: One who is valorous.
Shaktimatam-shreshtho: One who is the most powerful among all powerful beings like Brahma.
Dharmah: One who supports all beings.
Dharma-viduttamah: The greatest of knower of Dharma. He is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.

Vaikunthah purushah pranah pranadah pranavah pruthuh
Hiranya-garbhah shatrughno vyapto vayur adhokshajah ..44
Vaikunthah: The bringing together of the diversified categories is Vikuntha. He who is the agent of it is Vaikunthah.
Purushah: One who existed before everything.
Pranah: One who lives as Kshetrajana (knower in the body) or one who functions in the form of vital force called Prana.
Pranadah: One who destroys the Prana of beings at the time of Pralaya.
Pranavah: One who is praised or to whom prostration is made with Om.
Pruthuh: One who has expanded himself as the world.
Hiranya-garbhah: He who was the cause of the golden-coloured egg out of which Brahma was born.
Shatrughno: One who destroys the enemies of the Devas.
Vyaptah: One who as the cause pervades all effects.
Vayur: One who is the cause of smell.
Adhokshajah: He is Adhokshaja because he undergoes no degeneration from His original nature.

Rituh sudarshanah kalah parameshti parigrahah
Ugrah samvatsaro daksho vishramo vishva-dakshinah ..45
Rituh: One who is of the nature of Kala (time) which is indicated by the word Ritu or season.
Sudarshanah: One whose Darshana or vision that is knowledge, bestows the most auspicious fruit Moksha.
Kalah: One who measures and sets a limit to everything.
Parameshti: One who dwells in his supreme greatness in the sky of the heart.
Parigrahah: One who, being everywhere, is grasped on all sides by those who seek refuge in Him. Or one who grasps or receives the offerings made by devotees.
Ugrah: One who is the cause of fear even to beings like Sun.
Samvatsaro: One in whom all beings reside.
Daksho: One who augments in the form of the world.
Vishramah: One who bestows Vishrama or liberation to aspirants who seek relief from the ocean of Samsara with its waves of various tribulations in the from of Hunger, Thirst etc., and difficulties like Avidya, pride, infatuation etc.,
Vishvadakshinah: One who is more skilled (Daksha) than every one. Or One who is proficient in everything.

Vishnu Sahasra Naama 36-40

2008-02-20T08:59:00.000-08:00

Skandah skanda-dharo dhuryo varado vayuvahanah
Vashudevo bruhad-bhanur adidevah purandarah ..36
Skandah: One who drives everything as air.
Skanda-dharo: One who supports Skanda or the righteous path.
Dhuryo: One who bears the weight of the burden of all beings in the form of birth etc.
Varado: One who gives boons.
Vayuvahanah: One who vibrates the seven Vayus or atmospheres beginning with Avaha.
Vashudevo: One who is both Vasu and Deva.
Bruhad-bhanur: The great brilliance.
Adidevah: The Divinity who is the source of all Devas.
Purandarah: One who destroys the cities of the enemies of Devas.

Ashokas-taranas-tarah surah saurir janeshvarah
Anukulah shatavartah padmi padma-nibhekshanah ..37
Ashokas: One without the six defects - sorrow, infatuation, hunger, thirst, birth and death.
Taranas: One who uplifts beings from the ocean of samsara.
Tarah: One who liberates beings from the fear of residence in the womb, birth, old age, death etc.
Surah: One of great prowess, that is, who fulfils the four supreme satisfactions of life - Dharma, Artha, Kama and Moksha.
Saurih: One who as Krishna as the son of Sura, that is Vasudeva.
Janeshvarah: The Lord of all beings.
Anukulah: One who, being the Atman of all beings, is favorable to all, for no one will act against oneself.
Shatavartah: One who has had several Avataras or incarnations.
Padmi: One having Padma or lotus in his hands.
Padma-nibhekshanah: One with eyes resembling lotus.

Padmanabho aravindakshah padmagarbhah sarirabhrut
Mahardhir ruddho vruddhatma mahaksho garuda-dhvajah ..38
Padmanabho: One who resides in the Nabhi or the central part of the heart-lotus.
Aravindakshah: One whose eyes resemble Aravinda or the Lotus.
Padmagarbhah: One who is fit to be worshipped in the middle of the heart-lotus.
Sarirabhrut: One who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prana.
Mahardhir: One who has enormous Ruddhi or prosperity.
Ruddho: One who is seen as standing in the form of the world.
Vruddhatma: One whose Atma or body is Vruddha or ancient.
Mahaksho: One who has got two or many glorious eyes.
Garuda-dhvajah: One who has got Garuda as his flag.

Atulah sarabho bhimah samayagno havirharih
Sarvalakshana lakshanyo lakshmivan samitinjayah ..39
Atulah: One who cannot be compared to anything else.
Sarabho: The body is called `Sara' as it is perishable.
Bhimah: One of whom everyone is afraid.
Samayajno: One who knows the time for creation, sustentation and dissolution.
Havir-harih: One who takes the portion of offerings (Havis) in Yajnas.
Sarvalakshana-lakshanyo: The supreme knowledge obtained through all criteria of knowledge i.e. Paramatma.
Lakshmivan: One on whose chest the Goddess Lakshmi is always residing.
Samitinjayah: One who is vicotious in Samiti or war.

Viksharo rohito margo hetur-damodarah sahah
Mahidharo mahabhago vegavan amitashanah ..40
Viksharo: One who is without Kshara or desruction.
Rohito: One who assumed the form of a kind of fish called Rohita.
Margah: One who is sought after by persons seeking Moksha or Liberation.
Hetur: One who is both the instrumental and the material cause of the universe.
Damodarah: One who has very benevolent mind because of disciplines like self-control.
Sahah: One who subordinates everything.
Mahidharo: One who props up the earth in the form of mountain.
Mahabhago: He who, taking a body by His own will, enjoys supreme felicities.
Vegavan: One of tremendous speed.
Amitashanah: He who consumes all the worlds at the time of Dissolution.

Vishnu Sahasra Naama 31-35

2008-02-20T08:57:00.001-08:00

Amrtamshu dbhavo bhanuh shashabinduh sureshvarah
Aushadham jagatah setuh satya-dharma-prarakramah ..31
Amrtamshu dbhavo: The Paramatman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean.
Bhanuh: One who shines.
Shashabinduh: The word means one who has the mark of the hare, that is the Moon.
Sureshvarah: One who is the Lord of all Devas and those who do good.
Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.
Jagatah setuh: One who is the aid to go across the ocean of Samsara.
Satya-dharma-parakramah: One whose excellences like righteousness, omniscience, puissance, etc. are all true.

Bhuta-bhavya-bhavan-nathah pavanah pavano analah
Kamaha kamakrut kantah kamah kamapradah prabhuh ..32
Bhuta-bhavya-bhavan-nathah: One who is the master for all the beings of the past, future and present.
Pavanah: One who is the purifier.
Pavanah: One who causes movement.
Analah: The Jivatma is called Anala because it recognizes Ana or Prana as Himself.
Kamaha: One who destroys the desire-nature in seekers after liberation.
Kamakrut: One who fulfils the wants of pure minded devotees.
Kantah: One who is extremely beautiful.
Kamah: One who is sought after by those who desire to attain the four supreme values of life.
Kamapradah: One who liberally fulfils the desires of devotees.
Prabhuh: One who surpasses all.

Yugadikrud yugavarto naikamayo mahashanah
Adrushyo vyakta-rupascha sahasrajid anantajit ..33
Yugadikrud: One who is the cause of periods of time like Yuga.
Yugavarto: One who as time causes the repetition of the four Yugas beginning with Satya Yuga.
Naikamayo: One who can assume numerous forms of Maya, not one only.
Mahashanah: One who consumes everything at the end of a Kalpa.
Adrushyo: One who cannot be grasped by any of the five organs of knowledge.
Vyakta-rupascha: He is so called because His gross form as universe can be clearly perceived.
Sahasrajid: One who is victorious over innumerable enemies of the Devas in battle.
Anantajit: One who, being endowed with all powers, is victorious at all times over everything.

Ishtovishistah shishtestah sikhandi nahusho vrushah
Krodhaha krodhakrut karta vishva-bahur mahidharah ..34
Ishto: One who is dear to all because He is of the nature of supreme Bliss.
Avishistah: One who resides within all.
Shishtestah: One who is dear to shishta or Knowing Ones.
Sikhandi: Sikhanda means feather of a peacock. One who used it as a decoration for His crown when he adopted the form of a cowherd (Gopa).
Nahusho: One who binds all beings by Maya the root `nah' means bondage.
Vrushah: One who is of the form of Dharma.
Krodhaha: One who eradicates anger in virtuous people.
Krodhakrut karta: One who generates Krodha or anger in evil people.
Vishva-bahur: One who is the support of all or one who has got all beings as His arms.
Mahidharah: Mahi means both earth and worship. So the name means one who supports the earth or receives all forms of worship.

Achyutah prathitah pranah pranado vasavanujah
Apam-nidhir adhishthanam apramattah pratishtitah ..35
Achyutah: One who is without the six transformations beginning with birth.
Prathitah: One who is famous because of His works like creation of the worlds etc.
Pranah: One who as Hiranyagarbha endows all beings with Prana.
Pranado: One who bestows Prana, that is, strength, on Devas and Asuras and also destroys them by withdrawing it.
Vasavanujah: One who was born as younger brother of Indra (Vasava) in His incarnation as Vamana.
Apam-nidhir: The word means collectivity of water or the ocean.
Adhishthanam: The seat or support for everything.
Apramattah: One who is always vigilant in awarding the fruits of actions to those who are entiled to them.
Pratishtitah: One who is supported and established in His own greatness.

Vishnu Sahasra Naama 26-30

2008-02-20T08:54:00.000-08:00

Suprasadah prasannatma vishva-dhrug vishva-bhug vibhuh
Sat-karta sat-krutah sadhur jahnur narayano narah ..26

Suprasadah: One whose Prasada or mercy is uniquely wonderful, because He gives salvation to Sisupala and others who try to harm Him.
Prasannatma: One whose mind is never contaminated by Rajas or Tamas.
Vishva-dhrug: One who holds the universe by his power.
Vishva-bhug: One who eats up or enjoys or protects the worlds.
Vibhuh: One who becomes many from Hiranyagarbha downwards.
Satkarta: One who offers benefits.
Sat-krutah: One who is adored even by those who deserve adoration.
Sadhur: One who acts according to justice.
Jahnuh: One who dissolves all beings in oneself at the time of dissolution.
Narayanah: Nara means Atman. Narayana, that is, one having His residence in all beings.
Narah: He directs everything, the eternal Paramatma is called Nara.

Asankhyeyo prameyatma visistah shishtakruch chucih
Siddharthah siddha-sankalpah siddhidah siddhisadhanah ..27
Asankhyeyo: One who has no Sankhya or differences of name and form.
Aprameyatma: One whose nature cannot be grasped by any of the means of knowledge.
Visistah: One who excels everything.
Shishtakrch: Shihstam means commandment. So, one who commands everything. Or one who protects shishtas or good men.
Siddharthah: One whose object is always fulfilled.
Siddha-sankalpah: One whose resolutions are always fulfilled.
Siddhidah: One who bestows Siddhi or fulfillment on all who practise disciplines, in accordance with their eligibility.
Siddhisadhanah: One who brings fulfillment to works that deserve the same.

Vrushahi vrushabho vishnur vrushaparva vrushodarah
Vardhano vardhamanascha viviktah shruti-sagarah ..28
Vrushahi: Vrusha means dharma or merit.
Vrushabho: One who showers on the devotees all that they pray for.
Vishnur: One who pervades everything.
Vrushaparva: One who has given as steps (Parvas), observances of the nature of Dharma, to those who want to attain the supreme state.
Vrushodarah: One whose abdomen showers offspring.
Vardhamanascha: One who multiplies in the form of the universe.
Viviktah: One who is untouched and unaffected.
Shruti-sagarah: One to whom all the shruti or Vedic words and sentences flow.

Subhujo durdharo vagmi mahendro vasodo vasuh
Naikarupo bruhad-rupah shipivishtah prakashana ..29
Subhujo: One possessing excellent arms that protect the worlds.
Durdharo: One who holds up the universe - a work which none else can do.
Vagmi: One from whom the words constituting the Veda come out.
Mahendro: The great Lord, that is, the Supreme Being, who is the God of all gods.
Vasudo: One who bestows riches.
Vasuh: One who is himself theVasu.
Naikarupo: One who is without an exclusive form.
Bruhad-rupah: One who has adopted mysterious forms like that of a Boar.
Shipivishtah: Shipi means cow. One who resides in cows as Yagya.
Prakashana: One who illumines everthing.

Ojas tejo dyuti-dharah prakashatma pratapanah
Vruddhah spahstaksharo mantras chandramshur bhaskaradyutih ..30
Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance and such qualities. Dyuti means radiance. So the word means one who possesses all these qualities.
Prakashatma: One whose form is radiant.
Pratapanah: One who warms the world through the power manifestations like the Sun.
Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc.
Spashstaksharo: He is so called because Omkara, the manifesting sound of the Lord, is Spashta or high pitched.
Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras.
Chandramshur: He is called `Chandramshu' or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara.

Vishnu Sahasra Naama 22-25

2008-02-20T08:50:00.000-08:00

Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22
Amrutyuh: One who is without death or its cause.
Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.
Simhah: One who does Himsa or destruction.
Sandhata: One who unites the Jivas with the fruits of their actions.
Sandhiman: One who is Himself the enjoyer of the fruits of actions.
Sthirah: One who is always of the same nature.
Ajo: The root `Aj' has got as meanings both `go' and `throw'. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them.
Durmarshanah: One whose might the Asuras cannot bear.
Shasta: One who instructs and directs all through the scriptures.
Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.
Surariha: One who destroys the enemies of Suras or Devas.

Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23
Gurur: One who is the teacher of all forms of knowledge.
Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.
Dhama: It means brilliance.
Satyah: One who is embodied as virtue of truth specially.
Satya-parakamah: One of unfailing valour.
Nimisho: One whose eye-lids are closed in Yoga-nidra.
Animishah: One who is ever awake.
Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.
Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.

Agranir gramanih shriman nyayo neta samiranah
Sahsra-murdha vishvatma sahasraksha sahasrapat ..24
Agranir: One who leads all liberation-seekers to the highest status.
Gramanih: One who has the command over Bhutagrama or the collectivity of all beings.
Shriman: One more resplendent than everything.
Nyayo: The consistency which runs through all ways of knowing and which leads one to the truth of Non-duality.
Neta: One who moves this world of becoming.
Samiranah: One who in the form of breath keeps all living beings functioning.
Sahasramurdha: One with a thousand, i.e. innumerable, heads.
Vishvatma: The soul of the universe.
Sahasraksha: One with a thousand or innumerable eyes.
Sahasrapat: One with a thousand, i.e. innumerable legs.

Avrtano nivrutatma samvrutah sampramardanah
Ahah samvartako vahnir anilo dharani-dharah ..25
Avartano: One who whirls round and round the Samsara-chakra, the wheel of Samsara or worldy existence.
Nivrutatma: One whose being is free or untouched by the bondage of Samsara.
Samvrutah: One who is covered by all-covering Avidya or ignorance.
Sampramardanah: One who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.).
Ahah samvartako: The Lord who, as the sun, regulates the succession of day and night.
Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.
Anilo: One who has no fixed residence.
Dhanani dharah: One who supports the worlds, Adisesha, elephants of the quarters etc.

Vishnu Sahasra Naama sthothram 17 -21

2008-02-12T21:50:00.001-08:00

Upendro vamanah pramshur amoghah suchir urjitah
Atindrah samgrahah sargo dhrutatma niyamo yamah ..17
Upendro: One born as the younger brother of Indra.
Vamanah: One who, in the form of Vamana (dwarf), went begging to Bali.
Pramshur: One of great height.
Amoghah: One whose acts do not go in vain.
Suchir: One who purifies those who adore and praise Him.
Urjitah: One of infinite strength.
Atindrah: One who is superior to Indra by His inherent attributes like omnipotence, omniscience etc.
Samgrahah: One who is of the subtle form of the universe to be created.
Dhrutatma: One who is ever in His inherent form or nature, without the transformation involved in birth and death.
Niyamo: One who appoints His creatures in particular stations.
Yamah: One who regulates all, remaining within them.

Vedyo vaidyah sada-yogi viraha madhavo madhuh
Atindriyo mahamayo mahotsaho mahabalah ..18
Vedyo: One who has to be known by those who aspire for Mokshas.
Vaidhyah: One who knows all Vidyas or branches of knowledge.
Sada-yogi: One who is ever experienceble, being ever existent.
Viraha: One who destroys heroic Asuras for the protection of Dharma.
Madhavo: One who is the Lord or Master of Ma or knowledge.
Madhuh: Honey, because the Lord gives joy, just like honey.
Atindriyo: One who is not knowable by the senses.
Mahamayo: One who can cause illusion even over other great illusionists.
Mahotsaho: One who is ever busy in the work of creation, sustentation and dissolution.
Mahabalah: The strongest among all who have strength.

Mahabuddir mahaviryo mahasaktir mahadyutih
Anirdesyavapuh shriman ameyatma mahadridhruk ..19
Mahabuddir: The wisest among the wise.
Mahaviryo: The most powerful one, because Ignorance which is the cause of Samsara is His great power.
Mahasaktir: One with great resources of strength and skill.
Mahadyutih: One who is intensely brilliant both within and without.
Anirdesyavapuh: One who cannot be indicated to another as: 'He is this', because He cannot be objectively known.
Shriman: One endowed with greatness of every kind.
Ameyatma: The Spirit with intelligence that cannot be measured by any one.
Mahadridhruk: One who held up the great mountain 'Mandara' at the time of the churning of the Milk Ocean and also Govardhana in his Krishna incarnation.

Maheshvaso mahibharta shrinivasah satam gatih
Aniruddhah suranando govindo govidam patih ..20
Maheshvaso: One equipped with the great bow.
Mahibharta: One who held up the earth submerged in Pralaya waters.
Shrinivasah: One on whose chest the Goddess Shri, eternal in nature, dwells.
Satam gatih: One who bestows the highest destiny attainable, to all holy men.
Aniruddhah: One who has never been obstructed by any one or anything from manifesting in various forms.
Suranando: One who bestows joy on all divinities.
Govindo: Gau means words. Thou pervadest all words, giving them power. Therefore sages call the Govinda.
Govindam patih: Gau means words. One who knows them is Govid. He who is the master of words is indicated by this name.

Marichir-damano hamsah suparno bhujagottamah
Hiranya-nabha sutapah padmanabhah prajapatih ..21
Marchir: The supreme power and impressiveness seen in persons endowed with such qualities.
Damano: One who in the form of Yama inflicts punishments on those who tread the path of unrighteousness.
Hamsah: One who removes the fear of Samsara from those who practise the sense of identity with Him.
Suparnah: One who has two wings in the shape of Dharma and Adharma.
Bhujagottamah: One who is the greatest among those who move on Bhujas or arms, that is, serpents. The great serpents like Ananta and Vasuki are the powers of Vishnu, so he has come to have this name.
Sutapah: One who performs rigorous austerities at Badarikashrama as Nara and Narayana.
Padmanabhah: One whose navel is beautifully shaped like lotus.
Prajapatih: The father of all beings, who are His children.

Shree Vishnu Sahasra Naama sthothram 13-16

2008-02-12T21:41:00.000-08:00

Bhooma devi and markandeya along with lord oppilliappan is shared under this video clipping while the slokas on vishnu from 13 to 21 is recited.Oppilliappan in his very old age gets married to bhoomadevi who didnot know even to add salt in the food "Uppu" means salt, "illa" means no salt hence he is called Uppilliappan.Lord Vishnu in thirunageshvaram is oherwise called as ennappan,maniappan,muthappan,thiruvinagarappan,oppilla appan,uppillaappan,oppillaappan.The people when they become very old and could not climb the steps of thirupathy and offer their prayers can do it at Oppilliappan temple.As he is elder to thirupathy venkatachalapathy.Oppilliappa perumalae

Rudro bahushira babhrur vishva-yonih shuchi sravah
Amrutah shashvata-sthanur vararoho maha-tapah .13
Rudro: One who makes all beings cry at the time of cosmic dissolution.
Bahushira: One with innumerable heads.
Babhrur: One who governs the world.
Vishvayonih: One who is the cause of the world.
Shuchi sravah: : One whose names and glories are very holy and purifying to be heard.
Amrutah: One who is deathless.
Shashvata-sthanur: One who is both eternal and firmly established, unchanging.
Vararoho: He whose lap gives the highest blessings.
Mahatapah: The austerity connected with creation, which is of the nature of knowledge is of great potency.

Sarvagah sarva-vid-bhanur vishvaksheno janardanah
Vedo vedavid avyango vedango vedavit kavih..14
Sarvagah: One who pervades everything, being of the nature of their material cause.
Sarva-vid-bhanur: One who is omniscient and illumines everything.
Vishvaksheno: He before whom all Asura armies get scattered.
Janardanah: One who inflicts suffering on evil men.
Vedah: He who is of the form of the Veda.
Vedavid: One who knows the Veda and its meaning.
Avyango: One who is self-fulfilled by knowledge and other great attributes and is free from every defect.
Vedango: He to whom the Vedas stand as organs.
Vedavit: One who knows all the Vedas.
Kavih: One who sees everything.

Lokadhyakshah suradhyaksho dharmadhyakshah krutakrutah
Chaturatma chaturvyuhas chaturdamstras chatur-bhujah ..15
Lokadhyakshah: He who witnesses the whole universe.
Suradhyaksho: One who is the overlord of the protecting Divinities of all regions.
Dharmadhyakshah: One who directly sees the merits (Dharma) and demerits (Adharma) of beings by bestwing their due rewards on all beings.
Krutakrutah: One who is an effect in the form of the worlds and also a non-effect as their cause.
Chaturatma: One who for the sake of creation, sustentation and dissolution assumes forms.
Chaturvyuhas: One who adopts a fourfold manifestation.
Chaturdamstras: One with four fangs in His Incarnation as Nisimha.
Chaturbhujah: One with four arms.

Bhrajishnur-bhojanam bhokta sahishnur jagad-adhijah
Anagho vijayo jeta vishva-yonih punar-vasuh ..16
Bhrajishnur: One who is pure luminosity.
Bhojanam: Prakruti or Maya is called Bhojanam or what is enjoyed by the Lord.
Bhokta: As he, purusha, enjoys the prakruti, He is called the enjoyer or Bhokta.
Sahishnur: As He suppresses Asuras like Kiranyaksha, He is Sahishnu.
Jagad-adhijah: One who manifested as Hiranyagarbha by Himself at the beginning of creation.
Anagho: The sinless one.
Vijayo: One who has mastery over the whole universe by virtue of his six special excellences like omnipotence, omniscience etc. known as Bhagas.
Jeta: One who is naturally victorious over beings, i.e. superior to all beings.
Vishva-yonih: The source of the universe.
Punar-vasuh: One who dwells again and again in the bodies as the Jivas.

Vishnu Sahasra Naama sthothram -9 to 12

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Ishvaro vikrami dhanvi medhavi vikramah kramah
Anuttamo duradharsah krutajnah krutiratmavan ..9
Ishvara: The Omnipotent Being.
Vikrami: The courageous One.
Dhanvi: One armed with bow.
Medhavi: He who has great intelligence capable of grasping all texts.
Vikramah: He who crosses (Karmana) i.e. transcends samsara. Or one who has Vih, bird i.e. Garuda as His mount.
Kramah: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place.
Anuttamo: He than whom there is none greater.
Duradharsah: One whom none (Asuras) can overcome.
Krutajnah: One who knows everything about what has been done (Kruta) by Jivas. Also one who is pleased even with those who offer such simple offerings as leaves, flowers, fruits and water.
Krutir: The word means what is achieved through all human efforts or works.
Atmavan: One established in his own greatness i.e. requiring no other support than Himself.

Suresah sharanam sharma vishvaretah prajabhavah
Ahah samvasaro vyalah pratyayah sarvadarshanah .10
Suresah: The lord of the Suras or Devas. It can also mean the greatest of those who bestow good.
Saranam: One who removes the sorrows of those in distress.
Sharma: One who is of the nature of supreme bliss.
Vishvaretah: The seed of the universe.
Prajabhavah: He from whom all beings have originated.
Ahah: Luminous one.
Samvasaro: As Time is a from of Vishnu, He is called Samvasara or a year.
Vyalah: Being ungraspable like a serpent, He is called Vyalah.
Pratyayah: One who is of the nature of Pratiti or Prajna (consciousness)
Sarvadarshanah: One with eyes everywhere. As the Lord has assumed all forms, the eye-sight of all beings is His.

Ajah sarveshvarah siddhah siddhih sarvadir acyutah
Vrushakapir ameyatma sarva-yoga-vinihshrutah .11
Ajah: One who has no birth.
Sarveshvarah: The Lord of all Lords or the supreme Lord.
Siddhah: One ever established in one's own nature.
Siddhih: One who is of the nature of Consciousness in all.
Sarvadih: One who is the first cause of all elements.
Achyutah: One who never lost and will never lose his inherent nature and powers.
Vrushakapir: One who shwers all objects of desire.
Ameyatma: One whose form or nature cannot be measured and determined.
Sarva-yoga-vinihshrutah: One who stands aside completely from all bondage.

Vasur vasumanah satyah samatma sammitah samah
Amoghah pundarikaksho vrusha-karma vrushakrutih .12
Vasur: One in whom all beings dwell and one who dwells in all beings.
Vasumanah: The term Vasu means wealth or riches. Here it indicates greatness. So it means one possessed of a great mind i.e. a mind free from attachments, anger and other evil qualities.
Satyah: One whose nature is Truth.
Samatma: One whose mind is Sama, without partiality or anger and thus the same towards all beings.
Sammitah: This name and the previous (samatma) occurring together, can be split in two ways - as samatma + sammitah and as samatma + asammitah.
Samah: One unpertubed at all times.
Amoghah: One whose worship will never go in vain, but will bear ample fruits.
Pundarikaksho: One who has pervaded, i.e. is realized in, the lotus of the heart. Or One whose eyes resemble the petals of a lotus.
Vrushakarma: One whose actions are according to vrushas i.e. Dharma.
Vrushakrutih: One who takes form for the sake of Vrushas or Dharma.

Vishnu Sahasra Naama sthothram -5 to 8

2008-02-12T21:10:00.000-08:00

Svayambhuh sambhur-adityah pushkaraksho mahasvanah Anandi-nidhano dhata vidhata dhaturuttamah ..5

Svayambhuh: One who exists by Himself, uncaused by any other.
Sambhur: One who bestows happiness on devotees.
Adityah: The golden-hued person in the sun's orb.
Pushkaraksho: One who has eyes resembling the petals of Pushkara or lotus.
Mahasvanah: One from whom comes the great sound - the Veda.
Anandi-nidhano: The one existence that has neither birth nor death.
Dhata: One who is the support of the universe.
Vidhata: He who generates Karmas and their fruits.
Dhaturuttamah: The ultimate support of every thing.

Aprameyo hrishikesah padma-nabho~mara-prabhuh
Visvakarma manustvashta sthavishtah sthaviro-dhruvah ..6
Aprameyo: One who is not measurable or understandable by any of the accepted means of knowledge like sense, perception, inference etc.
Hrishikesah: The master of the senses or He under whose control the senses subsist.
Padma-nabho: He in whose navel (nabhi) the lotus (padma), the source of the universe, stands.
Amara-prabhuh: The master of Amaras or the deathless ones, i.e. the Devas.
Visvakarma: He whose Karma (work) has resulted in all that exists (Vishvam) or He whose power of creation is unique and wonderful.
Manu: He who thinks.
Stvashta: He who makes all beings shrunken (Tanukarana) at the time of cosmic dissolution.
Sthavishtah: He who excels in everything in bulk or substantiality.
Sthaviro-dhruvah: Eternal One, being the most ancient. It is taken as a single phrase, the name along with its qualification.

Agrahyah sasvatah krishno lohitakshah pratardanah
Prabhutas-trikakubdhama pavitram mangalam param ..7
Agrahyah: One who cannot be grasped by the organs or knowledge or conceived by the mind.
Sasvatah: One who exists at all times.
Krishno: The existence-Knowledge-Bliss.
Lihitakshah: One whose eyes are tinged red.
Pratardanah: Destroyer of all at the time of cosmic dissolution.
Prabhutas: Great because of unique qualities like omnipotence, omniscience etc.
Trikakubdhama: He who is the support (dharma) of the three regions above, below and in the middle.
Pavitram: That which purifies everything.
Mangalam param: Supremely auspicious.

Isanah pranadah prano jyeshthah sreshthah prajapatih
Hiranyagarbho bhugarbho madhavo madhusudanah .. 8
Isanah: He who controls and regulates everything.
Pranadah: One who bestows or activates the Prana, the vital energy.
Prano: The Supreme Being.
Jyeshthah: The eldest of all; for there is nothing before Him.
Sreshthah: One deserving the highest praise.
Prajapatih: The master of all living beings, because He is Ishvara.
Hiranyagarbho: One who is Atman of even Brahma the creator.
Bhugarbho: One who has got the world within Himself.
Madhavo: The Consort of Ma or Mahalakshmi or one who is fit to be known through Madhu-Vidya.
Madhusudanah: The destroyer of the demon Madhu.

Vishnu Sahasra Naama sthothram -1 to 4

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Vishnu Sahasra Naama or the 1008 names of Lord Vishnuappears in the Shanti Parva of the Mahabharata articulated by Bhishma, while he was lying on a bed of arrows,awaiting his death. In response to Yudhistra's question as to what is the easiest and best means by which mankind can attain everlasting happiness, peace of mind, relief from bondage & sorrows and obtain salvation. Bhisma replied by imparting Vishnu Sahasra Naama in the presence of Lord Krishna Himself.

The oppilliappan sthalapuranam is covered under you tube Video clipping “ Vishnu sahasra naama Part I”

The first four slokas of the Vishnu sahasra naama sthothram are explained here.

Om vishvam vishnur-vashatkaro bhuta-bhavya-bhavat-prabhuh
Bhutakrud bhutabhrud bhavo bhutatma bhuta-bhavanah ..1
Vishvam: The all or the Universe.
Vishnur: He who pervades every thing.
Vashatkara: For whom the sacrificial versus are uttered in the yagyas.
Bhuta-bhavya-bhavat-prabhuh: The one who is the master and beyond the past, present and the future.
Bhutakrud: The creator and destroyer of all existences in the universe.
Bhutabhrud: One who supports or sustains or governs the universe.
Bhava: Pure existence.
Bhutatma: The essence of all beings.
Bhuta-bhavanah: He who originates and develops all Elements.

Putatma paramatma cha muktanam parama gatih
Avyayah purusha sakshi kshetrajno~kshara eva cha ..2
Putatma: One whose nature is purity/who is purity
Paramatma cha: He who is the supreme one and the Atman.
Muktanam parama gatih: The highest goal of the liberated ones.
Avyayah: One for whom there is no decay.
Purusha: One who abides in the body or pura.
Sakshi: One who witnesses everything
Kshetrajno: The knower of the field or body.
Akshara eva cha: He who is without destruction.

Yogo yogavidam neta pradhana-purushesvarah
Narasimha-vapu shriman kesavah purushottamah ..3
Yogo: One attainable through Yoga.
Yogavidam neta: The master of those who are established in the above-mentioned Yoga.
Pradhana-purushesvarah: The master of pradhana or Prakruti and Purusha or Jiva.
Narasimha-vapu: One in whom the bodies of a man and a lion are combined.
Shirman: One on whose chest the goddess Shri always dwells.
Kesavah: One whose Kesa or locks are beautiful
Purushottamah: The greatest among all Purushas

Sarvah sarvah sivah sthanur-bhutadir-nidhir-avyayah
Sambhavo bhavano bharta prabhavah prabhur-isvarah ..4
Sarvah: The omniscient source of all existence.
Sarvah: Destroyer.
Sivah: One pure.
Sthanur: One who is steady, immovable and changeless.
Bhutadir: Source of all elements or existing things.
Avyayah nidhir: The changeless and indestructible Being in whom the whole universe becomes merged and remains in seminal condition at the time of Pralaya or cosmic dissolution.
Sambhavo: One born out of His own will as incarnation.
Bhavano: One who generates the fruits or Karmas of all Jivas for them to enjoy.
Bharta: One who supports the universe as its substratum.
Prabhavah: One from whom all the great elements have their birth. Or one who has exalted births as incarnations.
Prabhur: One who is an adept in all rites.
Ishvarah: One who has unlimited lordliness or power over all things.

Aum sairam

Dhayanam continued V

2008-01-25T18:35:00.000-08:00







chaayaayaam paarijaathasya hemasimhasanopari aasinamambuda shyama
maaya thakshamalankritham |

chandrananam chaturbaahum srivatsangitavakshasam rukmani satyabhaamaabhyam
sahitam krishnam asrayei ||

I surrender myself totally to that of Krishna who is flanked on both sides by rukmani and Bhama, who is seated on a golden throne under the shade of the Prajapathi tree, who is decorated with eyes of grey hue like the cloud, who has face like a moon, who is four armed and who has his chest embedded with goddess Lakshmi.

Dhayanam continued IV

2008-01-25T18:30:00.000-08:00






meghashyaamam peethakausheya- vaasam  srivata-saangam
kausthubhodh-bhaasithaangam |

punyopeytham pundareekayathaksham vande vishnum sarva-lokaika-naatham ||

cloud hued pure milk ocean dweller Laksmi on his chest I prostrate before vishNu,
the one Lord of the worlds, blue as the cloud and clothed in yellow robes. His chest
 is marked by the mole known as srivatsa. His body is resplendent with kaustubha
gem. He is surrounded by holy persons. And he has wide eyes like lotuses.

namaH samasta bhuutaanaamaadibhuutaaya bhuubhR^ite .

aneka ruupa ruupaaya vishhNave prabhavishhNave

sashankha chakram sakireeda kundalam sapeetha vastram saraseeruhekshanam |

sahaaravakshah sthalakausthubhasriyam namaami vishnum shirsachaturbhujam ||

I bow down my head before the four-handed Vishnu who sports in His hand the
Sankha and the discuss,  who is adorned with a crown and ear-pendants,
who wears a yellow cloth, whose eyes resemble  a lotus and whose chest is
beautified by many necklaces and the kaustubha mark.

Dhayanam continued III

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AUM namo bhagavate vaasudevaaya |

shaantaakaaraM   bhujaga-shayanaM padma naabhaM sureshaM

viswaa dhaaram gagana sadrsam meghavarnam subhangam

lakshmee-kaantaM kamala-nayanaM  yogibhir- dhyaana-   gamyaM

vande vishhNuM  bhava- bhaya-haraM sarva-  lokaika-naatham ||

Ever peaceful, lying on a serpent bed, lotus (from) navel (springs) ,
gods (the) controller of Universe form cloud hued  good limbs Lakshmi's Lord ,
lotus eyed , (in) yogi's heart (by) meditation approachable. (We) pray to
Vishnu samara’s fear remover the entire world's ruler Salutations to Lord Vishnu,
peace personified, residing on the serpent couch (Adisesa), from his navel Sprouts,
a lotus. He is the overlord of the celestials. The universe is but his form.
He resembles the sky and has the complexion of the clouds, with graceful limbs
(of exquisite charm and perfect symmetry) He is the consort of Lakhsmi.
His eyes are like lotus. He resides in the heart region of the yogis Steeped in,
loving contemplation. He dispels (destroys) the dread of samsara.
He is the peerless Lord of the universe, the supreme monarch.

Dhayanam continued II

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bhooH paadaoo yasya naabhirviyadasuranilash chandra sooryau cha netre

karNaavaashaaH shiro dyaurmukhamapi dahano yasya vaasteyamabdhiH |

antaHsthaM yasya vishvaM suranara khagago bhogi gandharva daityaiH

chitraM raMramyate taM tribhuvana vapushhaM vishhNumiishaM  namaami ||

I bow to Lord Visnu who has the three worlds as His body, the earth as his feet and
the sky as his navel, the wind as his breath, the Sun and the moon as his eyes,
the directions as his ears and the heavens as his head, fire his face and
the ocean his abdomen. In him is embodied the universe, with the diverse
things and beings of different genre, the gods, humans, birds, cattle, serpents
(birds and beasts), the gandharvas and daityas (asuras) - all sporting in a
charming way.

Chanting Vishnu Sahasranaama Dyanam I

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The following lines are from the Mahabharata and are quoted portions from the text. Believers believe that regular chanting of the hymn can accrue benefits. Such as

Avoiding evil, succeeding in battle, and gaining affluence, pleasure, happiness, and offspring:

Acquiring fame, prosperity, prowess, energy, strength, beauty, removing fear, avoiding calamity, and being cured of disease:

Acquiring righteousness and intelligence, and avoiding the sins of evil: the origins of the soul, the source of righteous behavior, and the basis of all knowledge and existence

Dhyanam

“Dhyana” is meditation. This describes the universal divine form of lord Vishnu
to be visualized in meditation. This preparation will reduce the thoughts of the mind
and create inner harmony, enabling the devotee to chant the thousand names of the Lord in utter devotion

Every devotee who follows these guidelines while chanting the sacred names of lord Vishnu will be bestowed with abundant wealth, knowledge and bliss.

kshiirodhan.vatpradeshe shuchimaNi.vilasat saikate mauktikanaam

maalaa kLiptaa sanasthaH phaTika maNi nibhair mauktikair maNDitaaNgaH |

shubhrai.rabhrairadabhrai.rupari virachitair muktapiiyuushha varshhaiH

aanandii naH puniiyaadarinalinagadaa shaNkhapaaNir mukundaH ||

May Mukunda with the discus, mace, conch and lotus in his hands purify us -
Mukunda who is seated on a pedestal of garlands and pearls in the region of milk-
ocean with the sands shining by the light of the pure gems; who is adorned by pearls
transparent like crystals and who is enjoying ecstatic bliss on account of pure,
white clouds overhead raining showers of nectar.

shri Vishnu sahasra Naama sangalpa ellaborated

2008-01-13T10:05:00.001-08:00

The sangalpa narrates the nature on which the action is to be performed.

For the above sthothra and great mantra of the thousand divine names of Vishnu; the saint is the Bhagvan Sri Vedavyasa; the meter is anusthup: The deity is Shri Maha Vishnu; The supreme soul, Sriman narayana. the seed is the sun formed from the ray of nectar; the power is the creator Krishna (darling of devaki);the great mantra is the deity of origination and agitator; the key is the bearer of conch (Panchjanya) and nadanki (The sword) and charka (Sudarshana); the missile is the bearer of the bow sharnga and the bearer of the mace(Kaumodaki); the eye is the weilder of the charka(Sudarshana), the impertuble (who will not discomfited);the armour is the three Vedas sung by the samagana singers; The origin is the Bliss of the supreme Brahma; The season is the sudarshana and the outer spatial limitation is Time; the meditation is on Sri Vishwarupa(the huge cosmc form);the offering for pleasing Sri mahavishnu is the recitation of the thousand names.

Vishnu Sahasra Naama Sankalpa

2008-01-13T00:39:00.001-08:00

Vishnu Sahasra Naama Sankalpa

Sankalpa literally means ‘to resolve’ before embarking on any venture or starting any task, we generally have a resolution in mind, by chanting the verses in this section, we submit to the lord that we are resolving to request Lord Vishnu to shower his grace on us and grant us the fruits that we chersh.

Asya shrii vishhNor divya sahasra naama stotra mahaamantrasya |

shrii vedavyaaso bhagavaanRishhiH | 

anushhThup chhandaH |

 shrii mahaavishhnuH paramaatmaa shriimannaaraayaNo devataa |

 amrutaaM shuudbhavo bhaanur iti biijam |

 devakii nandanaH srashhTeti shaktiH |

 udbhavaH kshobhaNo deva iti paramo mantraH |

 shaNkhabhRin.nandakii chakriiti kiilakam |

 shaarNga dhanvaa gadaadhara ityastrama |

 rathaaNga paaNir akshobhya iti netrama |

 trisaamaa saamagaH saameti kavacham |

 aanandaM parabrahmeti yoniH |

 RituH sudarshanaH kaala iti digbandhaH |

 shriivishvaruupa iti dhyaanam |

 shriimahaavishhNu priityarthe sahasranaamajape viniyogaH ||

The revered sage Veada vyasa, is the seer of this great mantra containing the divine
one thousand names of Lord Vishnu

The meter in which this mantra is composed is “Anushtup.

The deity to be propitiated by chanting this mantra is Lord Maha-Vishnu.
The Supreme Being, also known as Lord sriman narrayana

Now the devotee has to visualize the divine body of the lord and his different powers,
which is purely made out of names contained in the mantras. The name of the lord
given in different places of the Vishnu Sahasra Naama give the details of the names
that form the ‘mantric’-body as well as the divine powers of the lord

The ‘seed’ is denoted by the names”Amruthamshu-udhbhavo-bhaanuh”

The power is denoted by the names’Devaki-nandanahsrashta

The ‘Ultimate Mantra is denoted by the names”Udbhavaha-kshobhano devah’

The ‘Kilaka’ is denoted by the name”Shanka bhrut,nandhakee, chakree”

The ‘Asrta’ is denoted by the names “shaarNga dhanvaa gadaadhara”

The ‘netram(eye) is denoted by the names rathaaNga paaNir akshobhya

The Kavacha (armour) is denoted by trisaamaa saamagaH saama

The Yoni(place of emergence) is denoted by the names ”Anandan, Parabrahma

The dig-bhanda is denoted by the names “RituH- sudarshanaH –kaala”

The meditation is done by chanting the names”Shri Vishvaroopah”

The main objectives of chanting this shasra naama is to convey our devotion unto the
lord Maha vishnu

Maha Vishnu protects us if we call him by name everyday

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Believers believe that regular chanting of the hymn can accrue benefits.

On avoiding evil, succeeding in battle, and gaining affluence, pleasure,
happiness, and offspring:Bhisma said, "Even thus have I recited to thee, without
any exception, the thousand excellent names of the high-souled Kesava whose
glory should always be sung. That man who hears the names every day or
who recites them every day never meets with any evil either here or hereafter.

If one becomes desirous of earning the merit of righteousness, one succeeds in
earning it (by hearing or reciting these names). If it is wealth that one desires,
one succeeds in earning wealth (by acting in this way). So also the man who wishes
for enjoyments of the senses succeed in enjoying all kinds of  pleasures and the man desirous of offspring
acquires offspring (by pursuing this course of conduct)."

Let us do the five verses on Vishnu on this fourth day of our

chanting and remembering.


yataH sarvaaNi bhuutaani bhavantyaadi yugaagame |

yasmiM shcha pralayaM yaanti punareva yugakshaye ||

tasya loka pradhaanasya jagannaathasya bhuupate |

vishhNornaamasahasraM me shRuNu paapa bhayaapaham ||

yaani naamaani gauNaani vikhyaataani mahaatmanaH |

RishhibhiH parigiitaani taani vakshyaami bhuutaye ||

RishhirnaamnaaM sahasrasya vedavyaaso mahaamuniH |

chhando.anushhTup tathaa devo bhagavaan devakiisutaH ||

amRitaaM shoodbhavo biijaM shaktirdevakii nandanaH |

trisaamaa hrudayaM tasya shaantyarthe viniyujyate ||

vishhNuM jishhNuM mahaa vishhNuM prabhavishhNuMmaheshvaram |

anekaruupa daityaantaM namaami purushhottamam || 

The god of gods and the eternal indestructible father of beings
(unlike the evanescent type of earthly fathers) from whom all beings
originate at the commencement of the first yuga, and in whom they
all converge ultimately, that is, at the end of the yuga.

Hear from me, O king! The thousand names of Lord Vishnu, the dispeller
of the fear of sin, the sovereign master of the universe, lokkapradhAnasya -
the pivot on which the entire universe,with all its contents (things and beings) rests.

For the good of all, I shall tell you the names of the Supreme Being, well-known and
well-sung by the rishis

The great veda vyasa is the rishi of these thousand names of vishnu, 'Anustup' is its
meter, the presiding deity is devaki's son,

The seed (bijam) is "the one born in the lunar race", its power is "the darling of devaki"
it's heart (hrdayam) is the name "one who is lauded by the three sAma hymns",
and its purpose is the attainment of peace.

I bow to vishnu, the victorious, the all-pervading, the mighty, the lord of all, the enemy
of daityas(demons), possessed of many forms and the best of purusas.

Shirdi sai told -Reading Vishnus name do wonders

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It is just a recollection of the past three day readings we did on vishnu sahasra naamas.
in split doses @ of five verses day.Whether we can pronounce the verses correct or not, whher we know the meaning of the naamas are not no harm.We can slowly assimilate the process this chanting and later meditating on the thousand names of Lord vishu will definitely do wonders in the long run.we have started to try that we have to read,reread and memorize.later slowly we can increase our concentration by depicting the inner meaning of the verses in our mind .It is rather more than a physical exercise a mental as well a spiritual exercise.
chanting, concentrating,assimilating,understanding are all a process and these are many of the ways, or the procedure to understand and feel god. I am an ordinary person just because my Shirdi sai gave me a message to try reading it I started trying.I have felt very good over years reciting the thousand names and I would like to share the method and the ways I adopted to make it into the daily routine. it is worth and effort.
Let Lord vishnu bless all who attempt to try to recite his naamas and Shirdi sairam, get pleased seeing many of us start chanting this hymn or slokas.

Aum Sairam

Shirdi Sai said: "Oh Shama, Vishnu sahasranama....”

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Our Shirdi Sai Baba, on commentating about the merits of Vishnu sahasranama, said: "Oh Shama, this book is very valuable and efficacious, so I present it to you, you read it. Once I suffered intensely and My heart began to palpitate and My life was in danger. At that critical time, I hugged this book to My heart and then, Shama, what a relief it gave me! I thought that Allah Himself came down and saved Me. So I give this to you, read it slowly, little by little, read daily one name at least and it will do you good."

Sri N. Krishnamachari, scholar, at Steven Knapp's web site, quoting Vaishnavite scholars, states that there are six reasons for the greatness of Vishnu sahasranama:

"1. Vishnu sahasranama is the essence of the Mahabharata;

2. Great sages such as Narada, the Alvars, and composers including Saint thyagaraja have made repeated references to the "Thousand Names of Vishnu" in their devotional works; The well-known biographical book of Sri Shirdi Sai Baba - Sri Sai Satcharitra - mentions that Vishnu Sahasranama was highly recommended by Baba.

3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Veda Vyasa, the foremost knower of the Vedas, who is considered an avatar of Vishnu;

4. Bhishma considered chanting of the Vishnu sahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage;

5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind;

6. Vishnu sahasranama is in conformity with the teachings of the Gita."

we are in the beginning of the Shri Vishnu Sahasra Naama Peetika

and we are on the third day of our recitation of five slokas each

and our todays slokas are as follows:

anaadinidhanaM vishhNuM sarvaloka maheshvaram |

lokaa dhyakshaM stuvan nityaM sarva duHkha atigo bhavet ||


brahmaNyaM sarvadharmaGYaM lokaanaaM kiirtivardhanam |

lokanaathaM mahadbhuutaM sarvabhuutabhavodbhavam ||


Eshha me sarva dharmaaNaaM dharmo adhikatamo mataH |

yadbhaktyaa puNDarii-kaakshaM stavairarchennaraH sadaa ||

paramaM yo mahat tejaH paramaM yo mahattapaH |

paramaM yo mahad brahma paramaM yaH paraayaNam ||

pavitraaNaaM pavitraM yo maNgaLaanaaM cha maNgalam |

daivataM devataanaaM cha bhuutaanaaM yo avyayaH pitaa ||

Lord Vishnu is the supreme Lord who has no beginning or end:
He is the supreme lord of all the worlds: He is the controller of the entire universe: by worshipping him, one reaches beyond all grief.

He is friendly to Lord bhrama; He knows all the dharmas; He is enhancer of fame of the people who worship him; He is the lord of the universe; He himself is the form of truth. He is the source of existence of all beings

This Krishna who is here before us is the personification of Dharma; I regard the constant worship of this lotus eyed (Vishnu), with devotion, by means of hymns as the greatest of all dharmas.

He is the supreme and great light; He is the supreme and great ruler; He is the supreme and great Bhraman; He is the supreme and highest goal fit to be attained by all beings

He is the pursuit of the pure; He is the most beneficent of the beneficent; He is the god of gods; He is the imperishable father of beings

Vishnu Sahasranama stotra marks the end of Kurukshetra war.....

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Vishnu Sahasranama stotra is composed by Veda Vyasa and occurs during the Anusasana Parvan (Section 149, verses 14 to 120) phase of the Mahabharatha. While the Srimad Bhagavad Gita signals the beginning of the Kurukshetra war, Sahasranama stotra marks the end of the war. The stotra begins when Bheeshma Pitamaha lies on the bed of arrows waiting for his time to depart. Yudhishtira approaches Bheeshma and asks him six questions, which any person, who seeks to know the true meaning of God, would ask. Instead of propounding his own theory on what he thinks about God and the means to attain god, Yudhishtira wisely asks the knowledgeable Bheeshma. The whole Sahasranama Stotra from beginning to end is a conversation between Yudhishtira, Bhishma and the narration of the conversation by Sanjaya to Dhirthirashtra (with some quotes from Arjuna and Krishna)

The verses and their meaning of the next few slokas of the SHRI VISHNU SAHASRA NAAMA PEETIKA are as below:

shrii vaishampaayana uvaacha -

shrutvaa dharmaan asheshheNa paavanaani cha sarvashaH |

yudhishhThiraH shaantanavaM punarevaa-bhyabhaashhata ||

yudhishhThira uvaacha –

kim ekaM daivataM loke kiM va api yekaM paraayaNam |

stuvantaHkaM kamarchantaH praapnuyur-maanavaaH shubham ||

ko dharmaH sarva dharmaaNaaM bhavataH paramo  mataH |

kin japan muchyate jantur-janma saM-saara- bandhanaat ||

shrii bhiishhma uvaacha -

jagatprabhuM devedevam anantaM purushhottamam |

stuvan naama sahasreNa purushhaH satatotthitaH ||

tameva cha archayannityaM bhaktyaa purushham avyayam |

dhyaayan stuvan namasyaM shcha yajamaanastameva cha ||

Sri vaisambayana said

Hearing about all the “dharma-s” in their entirety and about those sacred acts that destroy sins, in various ways, Yudhisthra again addressed the son of Shanthanu (Bhisma)

Shri yudisthra said

Who is the one deity in the world? What are the sole and the supreme goal of human life? Whom should men praise and worship to attain auspicious communications?

Which ‘dharma’ do you regard as the supreme one?By reciting which hymn is mankind
freed from bonds of worldly life.(Samsara)that consists of the cycle of births and deaths?
Shri Bhisma said 
The man who is ever engaged in praising and propitiating, the lord of the universe, who is
the god of gods, the infinite and the Supreme Being, with the thousand names
(goes beyond grief of all kinds.)

By always, devoutly worshipping that imperishable, ‘Purusa”. By meditating on him, by praising him and by bowing down before him, the worshipper transcends all grief.

Chanting on Vishnu for physical health and mental peace

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Let us start chanting and assimilate the Vishnu Sahasra Naama from now onwards. The meaning of each name has to be realized while chanting. This will be a very good mental exercise to improve the power of concentration.Lord Vishnu will bestow physical health and mental peace on those devotees who chant this Vishnu Sahasra Naama with dedication and devotion.

Aum....

shukla ambara dharaM vishhNuM shashi varNaM chatur bhujam |

prasanna vadanaM dhyaayet sarva vighnopa.shaantaye ||

vyaasaM vasishhTha naptaaraM shakteH pautram akalmashham |

paraasharaatmajaM vande shukataataM taponidhim ||

vyaasaaya vishhNu-roopaaya vyaasa roopaaya vishhNave |

namo vai brahma nidhaye vaasishhThaaya namo namaH ||

avikaaraaya shuddhaaya nityaaya paramaatmane |

sadaika roopa roopaaya vishhNave sarva jishhNave ||

yasya smaraNa maatreNa janmasaM saara bandhanaat |

vimuchyate namastasmai vishhNave prabhavishhNave ||

|| oM namo vishhNave prabhavishhNave ||

I meditate upon Lord Vishnu, wearing clothes in white resembling the glow of the moon, with placid expression on the face having four arms and a serene countenance, to eradicate all my obstacles.

Sage vyasa, who is devoid of all impurities,a mine of austerities, is the great- grandson of sage Vasishtha: grandson of the sage shakthi and the son of sage parashara: and father of sage sukha: He is repository of great penance: I bow to this great personality called vyasa.

Salutations, again and again, to VyAsa who is a visible aspect of Lord Vishnu and vise versa, Salutations to him. He is a great treasure of divine knowledge and a great descendant from sage Vasistha with veritable treasure of Vedic knowledge of Brahman. Salutations to him

Salutation to Lord Vishnu who is beyond disparities, who is inherently pure and eternal, the Supreme soul who has a consistent undiversified form in all times and ages and is the conqueror of one and all (The master of all)

Just by remembering him once, a bounded soul is liberated from” The vicious cycle of birth and death the ”Samsara”: he is the originator of this whole universe: salutations to him.

Salutation to that all powerful Vishnu denoted by Om..

Aum sairam ...continued

Bhisma chanted Vishnu’s name on his death bed...

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According to the 149th chapter of Anushāsanaparva in the epic Mahabharata, the names were handed down to Yudihsthira by the famous warrior Bhisma was on his death bed at the battle of Kuruukshetera Yudhisthira asks Bhishma the following questions: kimekam daivatam loke In this universe who is the one Deva of all? (i.e., at whose command all beings function? or who is God of all?)

kim vāpyekam parāyaṇam

Who is the one greatest refuge for all?

stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ subham

Who is the one Divinity by praising and by worshiping whom a man attains good?

ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ

Which according to you is that highest form of Dharma (capable of bestowing salvation and prosperity on man)?

kim japan mucyate jantuḥ janmasamsārabandhanāt

What is that by uttering or reciting which any living being can attain freedom from cycle of births and deaths?

Aum Sairam ....continued

Introductory part of the Vishnu Sahasranama Stotram

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Though the Lord has innumerable names, the Vishnu Sahasranama which contains a thousand selected names of the Supreme Being, is in the nature of a hymn which can be chanted by all. There is a great secret in it. The sequence of the names of the Vishnu in the verses, in Anushtubh metre has a rationale.

Twenty-four names of Lord Vishnu had been incorporated in the three opening verses of the Vishnu Sahasranama. These twenty-four names denote the 24 syllabled Gayatri mantra, each syllable corresponding to a particular name. The name Gayatri connotes that it protects those who chant it. Properly and regularly only comes later after practice. Hence better try than never.

Some could feel that they do not know the correct pronunciation, and so do not want to chant incorrectly. H. J. Achar, in his book "Sri Vishnu Sahasranama - A Study", H.J. Achar, Sharada Press, Mangalore, 1972, has given the analogy of a mother to whom a child goes and asks for an orange. The child does not know how to pronounce the word "orange", and so asks for "ange". The mother does not turn away the child and does not refuse to give the child the orange just because the child does not know how to pronounce the word. It is the spirit or bhava that matters, and so as long as one chants the name of God with sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc., do not matter, and God who is the Mother of all of us will confer His blessings on us.

In the introductory part of the Vishnu Sahasranama Stotram, Yudhishthira asks Bhishma six questions, related to how mankind can attain happiness. These are contained in two stanzas starting with "kim ekam daivatam loke" in the Stotram. These questions are:

1.Who is the One (Supreme) Deity?
2.What is the highest goal of life?
3.By praising which Deity's auspicious qualities will human beings attain prosperity in this world as well as bliss in the next?
4.By meditating on which Deity will human beings attain prosperity in this world as well as bliss in the next?
5.By reciting which mantra will man be released from the bondage of the cycle of birth and death?
6.Of the three means referred to above (i.e., recitation, praise or archana, and meditation), which is the best means for attaining the grace of the Supreme Deity based on your vast experience and knowledge? ....continued

Aum sairam

Shirdi sai kept Vishnu Sahasranama close to my chest

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There is another interesting incident in the life of Sri Shirdi Sai Baba Once Sai Baba had heart disease. He used to cure all the diseases of the devotees. But now he himself was suffering. Who could cure him? Sai Baba himself narrated as to how his heart disease was cured.

Baba: I had heart disease. I kept Vishnu Sahasranama close to my chest. Hari (meaning Lord Vishnu) descended from it. I was cured. (Incident no 198: Sri Sai Baba’s Charters and Sayings by Sri B V Narasimhaswami) Such is the power of Vishnu Sahasranama. It can cure all the diseases. It has miraculous powers. One can get wealth, health according to his/her wish and needs.

Aum sairam

Shirdi Sai says to Chant Vishnu's names1000 times

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