Vishnu Sahasranama Stotra 45 with Audio
from Anushasana Parva of Mahabharatha
Based on Poojya Bannanje Govidacharya's Discourse in Kannada

417) Ṛtuḥ - ಋತುಃ

We refer to the wheel of time as "Ṛtu" (season). We see six seasons: spring (vasanta), summer (grīṣma), monsoon (varṣā), autumn (śarat), pre-winter (hemanta), and winter (śiśira). In reality, there are only five seasons. The hemanta season that gives frost and the śiśira season that gives cold are actually one and the same. The seasons are the spokes of the wheel of time; the Lord, who turns this seasonal wheel and brings about change in time as per need, is called Ṛtuḥ.

As the seasons, He bestows upon human beings the experiences of heat, rain, cold, crops, sprouts, flowers, and fruits through different temporal duties, and gives diversity to the world — this Lord is Ṛtuḥ.

As the cycle within a woman, He is the cause for the sprouting of new life — this Lord is Ṛtuḥ.

The unchanging truth known by sages through all the Vedas — that Lord is Ṛtuḥ.

418) Sudarśanaḥ - ಸುದರ್ಶನಃ

The one who holds Sudarshana as a weapon in His hand; the one who grants a proper and beautiful vision; the one who, through the forms of realized sages, grants the vision of all the Vedas; the Lord of dynamic vision is Sudarśanaḥ.

419) Kālaḥ - ಕಾಲಃ

The word kāla (time) is derived from the root kala. This root carries many meanings. He who has absorbed (kale) all virtues and all powers within Himself is Kālaḥ.

The Lord is the ultimate reality filled with all noble qualities. When we fail to realize this truth and become egotistical, that very truth transforms into Kāla Puruṣa (the personification of Time) and becomes the cause of our destruction.

Sometimes our salvation lies in our life, sometimes in our death; sometimes in our honor, and at other times in our dishonor; sometimes in our knowledge, and at other times in our ignorance — but never does salvation lie in our ego.

When the world becomes filled with ego-laden ignorance, the Lord manifests as Kāla Puruṣa. In the Bhagavad Gītā, Krishna declares:

kālo’smi loka-kṣhaya-kṛit pravṛiddho lokān samāhartum iha pravṛittaḥ (Chapter 11, Verse 32)

ಕಾಲೋsಸ್ಮಿ ಲೋಕಕ್ಷಯಕೃತ್ ಪ್ರವೃದ್ಧೋ ಲೋಕಾನ್ ಸಮಾಹರ್ತುಮಿಹ ಪ್ರವೃತ್ತಃ

Which means: “I am Time, the great destroyer of the worlds, come here to destroy all people.”

Another meaning of kāla is moment or time. Behind every action, time is the ultimate cause. The controller of time is the Lord — Kālaḥ.

Through His knowledge-bearing incarnations (such as Vyāsa, Kapila, Dattātreya, Nara-Nārāyaṇa, etc.), the Lord becomes Kāla (time) for ignorance.

Through His power-bearing incarnations (such as Narasiṁha, Varāha, Rāma, Paraśurāma, etc.), the Lord becomes Kāla for ego.

Thus, the Lord — perfect in all virtues, destroyer of all, and the regulator of time — is Kālaḥ.

420) Parameṣṭhī - ಪರಮೇಷ್ಠೀ

The one who abides in the Parama (the Supreme). He resides in the center of the heart-lotus known as Paramākāśa - ಪರಮಾಕಾಶ. The infinite energy of the entire universe is hidden in full measure within the heart-lotus of every human being.

At the slightly upper part of our heart, inside the thymus gland, lies the center of this energy in the form of a lotus, in a subtle form as minute as the tip of a needle.

The Lord who is such a wondrous energy is Parameṣṭhī.

The Lord who resides in Vaikuṇṭha, the supremely excellent eternal abode beyond all, is Parameṣṭhī.

421) Parigrahaḥ - ಪರಿಗ್ರಹಃ

Parigraha means “family” or “entourage” in one sense. When everyone is considered the possession of the Supreme Lord who is the original master of all, then He too becomes the possession of devotees and sages.

Just like the saying “offering grass to the house of one who gives flowers,” if we offer a flower to the Lord with devotion, He becomes a member of our family and lovingly serves His devotees.

Paritaḥ + grahyati (ಪರಿತಃ+ಗ್ರಹ್ಯತಿ) — meaning, the one who is accepted and worshipped everywhere by sages and devotees — the Lord who accepts such worship is Parigrahaḥ.

Whichever deity we worship with true faith, that offering ultimately reaches the Lord Himself. As said in the Bhagavad Gītā:

ye’py anya-devatā-bhaktā yajante śraddhayānvitāḥ

te’pi mām eva kaunteya yajanti avidhi-pūrvakam (Chapter 9, Verse 23)

ಯೇsಪ್ಯನ್ಯ ದೇವತಾಭಕ್ತಾ ಯಜಂತೇ ಶ್ರದ್ಧಯಾsನ್ವಿತಾಃ

ತೇsಪಿ ಮಾಮೇವ ಕೌಂತೇಯ ಯಜಂತ್ಯವಿಧಿಪೂರ್ವಕಮ್ (ಅ-೯, ಶ್ಲೋ-೨೩)

“O Kaunteya, even those who with devotion worship other deities, they too worship Me — though in a mistaken or indirect way.”

The Lord who accepts all offerings made with love and devotion from devotees, and uplifts them from everywhere, is Parigrahaḥ.

422) Ugraḥ - ಉಗ್ರಃ

As stated earlier, the Lord who loves everyone becomes Ugra (fierce) to those who, without inner purity, live in the external world with pretension. In His kingdom, there is no forgiveness for dereliction of duty. What the Lord expects from us is not golden ornaments, but our dedication to our duties. If one abandons their duty and offers grand worship instead, He will never be pleased. In His realm, it is never possible to escape punishment through wrongdoing. One who commits a mistake must undoubtedly face the consequences of that mistake. This is karma-phala — the fruit of actions. The extreme suffering we endure, the misfortunes that occur before us, all are the reflections of our past sins. Saying, “Let me enjoy the fruits of virtue, but not the results of sin,” is not possible — they must be experienced! In this matter, there is no leniency. The Lord who punishes wrongdoers mercilessly becomes Ugra (fierce) wherever there is dishonesty and arrogance — He appears thus to teach us a lesson!

423) Saṁvatsaraḥ - ಸಂವಸ್ಸರಃ

As mentioned earlier, there are four types of puruṣas (divine principles or beings) within our body: Śarīra Puruṣa, Chandas Puruṣa, Veda Puruṣa, and Saṁvatsara Puruṣa.

For this body to function — to stand and walk — it requires Śiva Śakti, known as the Śarīra Puruṣa.

For the thoughts of the mind to emerge as speech through the stages of Sphandana, Parāśara, Paśyantī, Madhyamā, and Vaikharī, (ಸ್ಪಂದನ, ಪರಾಶರ, ಪಶ್ಯಂತಿ, ಮಧ್ಯಮ ಮತ್ತು ವೈಖರಿ ) the energy of speech (vāk śakti) is required, governed by Śeṣa Śakti, the Chandas Puruṣa.

The power to reflect upon and understand the meaning of the Vedas comes from Garuda Śakti, the Veda Puruṣa.

Beyond these, the power that awakens our inner mind through the scientific sheath (vijñānamaya kośa) is Brahma-Vāyu, which is the Saṁvatsara Puruṣa.

Seated as the controller of all these Saṁvatsara Puruṣas is the Supreme Lord — the Paramapuruṣa. Hence, He is called Saṁvatsaraḥ.

Saṁ + vasat + ra (ಸಂ+ವಸತ್+ರ)

Here, Saṁ means "complete" or "whole" — referring to the complete Supreme Being (Bhagavān),

Vasat means "resides" or "dwells",

Ra means "one who gives delight".

So, Saṁvatsaraḥ means “the one who bestows complete bliss to those who make their mind dwell in the Lord.”

Also, Saṁ can mean samyak (proper or harmonious). Therefore, Saṁvatsaraḥ also means “the one who gives joy to those who live harmoniously with their surroundings.”

Living harmoniously with one's surroundings means — “being happy by seeing others happy, feeling compassion at others’ suffering, loving goodness, and staying away from wickedness.”

This is called Saṁ-vāsa (living together with harmony).

Not only that — understanding that “what causes me pain will cause pain to others as well”; “others too have sensitivity to pleasure and pain”; “enduring hardship for the sake of another’s happiness,” and so on.

The Lord who grants joy to those who walk toward Him and live in harmony with the world is Saṁvatsaraḥ.

424) Dakṣaḥ - ದಕ್ಷಃ

Dakṣa means "capable" or "efficient." The Lord is Sarva-samartha — Omnipotent.

He has complete knowledge of the past, present, and future of every object in the entire universe.

The Lord possesses the power to see everything. Whatever little capability we possess is His grace.

The one who grants skill to all the skilled — the supremely capable Lord is the only true Dakṣaḥ.

Describing His capability is impossible.

He alone is the most exceptional designer.

Creating this universe with uniqueness, sustaining it — this work belongs to the supremely capable Lord, Dakṣaḥ.

425) Viśrāmaḥ - ವಿಶ್ರಾಮಃ

It surprises us when we hear that the Lord is the destroyer (saṁhāra kartā). No one would destroy their own children with their own hands — yet, at the time of cosmic dissolution (pralaya), the Lord Himself dissolves His own wondrous creation!

But the Lord’s act of destruction is not annihilation — it is rest.

In the cycle of life, when the being becomes weary and exhausted, the time of pralaya offers rest.

After going through many births, changing bodies and progressing in spiritual practice, when even the final body falls away, the Lord grants complete rest and bestows the bliss of liberation (mokṣa).

Such a Lord who grants ultimate rest and peace is Viśrāmaḥ.

426) Viśvadakṣiṇaḥ - ವಿಶ್ವದಕ್ಷಿಣಃ

Dakṣiṇa means “impartial.”

When the Lord creates and sustains the entire universe, He never shows any partiality anywhere.

The Lord who manages the entire universe with impartiality and skill, and who gives everything selflessly — the great and generous one — is Viśvadakṣiṇaḥ.

beyond sensory perception is known as Adhokṣajaḥ.