Vishnu Sahasranama Stotra 46 with Audio
from Anushasana Parva of Mahabharatha
Based on Poojya Bannanje Govidacharya's Discourse in Kannada

427) Vistāraḥ - ವಿಸ್ತಾರಃ

This is a beautiful name that reveals the secret of creation. During the time of dissolution (pralaya), this gross universe remains in a subtle form. At the time of creation, the Lord expands the subtle universe and creates the gross universe. From Mahat-tattva (great principle), Ahamkāra-tattva (principle of ego), space, air, fire, water, and earth—thus, the creation expands from subtle form into the gross universe. Here, creation does not mean the creation of something from nothing. It means giving visible form to what already exists in subtle form. From the world of names (nāmātmaka - ನಾಮಾತ್ಮಕ), comes sound (nāda), from sound arises wave (taranga), and from sound-waves comes form (rūpa). This form grows and expands into the unbroken cosmos (akhanda brahmāṇḍa).

The Lord expands the subtle into the gross form and fills every object with His presence in that form. It is like lighting thousands of lamps from a single lamp. When another lamp is lit from the original one, the original lamp does not lose its brightness. In the same way, the Lord pervades as the light in the entire universe and in all living and non-living beings. He sows the seed of desire for expansion—whether it is progeny or knowledge—within each being and thus becomes the cause for the expansion of this universe. Thus, the Lord who is the origin of creation and its expansion is called Vistāraḥ.

428) Sthāvaraḥ - ಸ್ಥಾವರಃ

Sthā + Ava + Ra; - ಸ್ಥಾ+ಅವ+ರ

‘Sthā’ means the Lord who is present within every object, who is established for our welfare, for our protection.

‘Ava’ means the Lord who, dwelling within us, carries out our movements and actions—those which we ourselves are incapable of doing.

‘Ra’ means to revel or to delight.

Creating the entire universe, entering into that creation, protecting and guiding everyone within it, and finally dissolving it — all of this is the divine play (ānanda-līlā) of the Lord.

To such a Lord, the name Sthāvaraḥ is most fitting and meaningful.

429) Sthāṇuḥ - ಸ್ಥಾಣುಃ

That which never loses its steadiness — the Lord who resides within the essence of life, seated in the center of the lotus of the heart, subtler than the subtlest particle — is called Sthāṇuḥ.

The cosmic form of the Lord dwelling within us is so subtle that it is impossible to even imagine it. If the tip of a horse’s tail hair were to be divided into about ten thousand parts, then one part of that would represent the minuscule size — in such an extremely subtle form, the Lord resides within the very core of our essential being, the jīva.

Thus, the unshakable, invulnerable to any force, changeless Lord is known as Sthāṇuḥ.

430) Pramāṇam - ಪ್ರಮಾಣಮ್

The Lord is the final authority for everything. What is right, what is wrong, what is dharma, and what is adharma — the Lord alone is the ultimate measure. All standards in the world (all the Vedas and scriptures) speak only about Him — He is Pramāṇaḥ.

‘Pramā’ means ‘true knowledge’ (yathārtha jñāna), and ‘ṇam’ or ‘nayati’ means He who dwells within us and bestows grace.

The Lord cannot be seen merely by reading the Vedas, nor through penance, charity, or sacrifices. To see Him, one must have true knowledge of Him. The Lord who resides within us and grants us such knowledge is called Pramāṇam.

He can be seen only through pure devotion. This is precisely what Shri Krishna says in the Bhagavad Gita:

"Nāhaṁ vedairna tapasā na dānena na cejyayā

śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā"

(Bhagavad Gita – Chapter 11, Verse 53)

“I cannot be seen as you have seen Me by study of the Vedas, nor by austerities, nor by gifts, nor by sacrifices.” (11.53)

"Bhaktyā tv ananyayā śakya aham evaṁvidho’rjuna

jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca paraṁtapa"**

(Bhagavad Gita – Chapter 11, Verse 54)

“But by undivided devotion alone, O Arjuna, can I in this form be truly known, seen, and entered into.” (11.54)

431) Bījamavyayam - ಬೀಜಮವ್ಯಯಮ್

The Lord is the seed that never undergoes modification or destruction. This universe originated from the Lord, who is the eternal seed. However, this seed did not transform or mutate into the universe. The universe manifested from the Lord, but the Lord Himself did not become the universe. This universe is not His body.

The Lord, who is full of knowledge (jñāna) and bliss (ānanda), is both the root cause and the sustaining power behind this universe.

Thus, the imperishable, unchanging original cause of the universe is the Lord — Bījamavyayam.

432) Arthaḥ - ಅರ್ಥಃ

Arthaḥ means one who is desired by all. Among all desires of a human being, the noblest desire is the desire for the Lord. When speaking about desires, an incident from the Mahabharata comes to mind.

Once, in the presence of Dharmaraya (Yudhishthira), there was a discussion about which among the three Puruṣārthas — Dharma (righteousness), Artha (wealth), and Kāma (desire) — is the greatest. The prominent people in the assembly declared that Dharma is the greatest Puruṣārtha.

Opposing this, Arjuna argued that Artha is superior to Dharma, because in this world, a poor person is not recognized by anyone. He contended that even to follow Dharma, Artha is essential.

Finally, Bhīmasena dismissed everyone’s arguments and declared that the supreme Puruṣārtha is Kāma! Everyone was surprised by this. We usually understand Kāma only in its narrowest sense.

But Kāma means desire. Without desire, there is no Dharma or Artha! If one does not have the desire to follow the path of Dharma, then Dharma is impossible. The greatest desire of the wise is to see God.

In this way, the Lord, who is desired by all, is called Arthaḥ.

The essence of all the Vedas is the Lord alone. Though the Vedas may appear on the surface to speak about ‘karma’ (actions), ‘transactions’, or ‘the world’, their true essence is the Lord. Thus, the one who is denoted by all Vedas, by all words, and who is desired by all — that Lord is Arthaḥ.

433) Anarthaḥ - ಅನರ್ಥಃ

He who has no personal gain or benefit from creation and related acts is Anarthaḥ. The Lord, who created this universe without any selfish motive, purely for our sake, is Anarthaḥ. He Himself abides by the very rules He has established.

To those who violate the laws of nature, He becomes Anartha — the cause of their downfall.

When Hayagrīva set out to destroy the Vedas, the Lord, in His Matsya (Fish) incarnation, became the Anartha-kārī (bringer of destruction) for him.

When Hiraṇyākṣa tried to disturb the gravitational balance of the Earth, the Lord, in His Varāha (Boar) form, became the Anartha-kārī for him.

When Hiraṇyakaśipu declared that Dharma should not prevail, that no one should utter God's name, and that he himself was God, the Lord incarnated as Narasiṁha and became his Anartha.

As Rāma, He became Anartha for Rāvaṇa and Kumbhakarṇa.

As Kṛṣṇa, He became Anartha for Śiśupāla and Dantavakra.

Without even lifting a weapon, He became Anartha-kārī for the eighteen Akṣauhiṇī - ಅಕ್ಷೋಹಿಣಿ armies.

434) Mahākośaḥ - ಮಹಾಕೊಶಃ

The Lord who is filled within the great treasury of wisdom called the Vedas, and who dwells as the indwelling power within the great cosmic treasury known as the Brahmāṇḍa (universe), is Mahākośaḥ.

The Lord who is hidden within the five sheaths (pañcakośas) that exist within us —

the Annamaya-kośa (sheath of food),

Prāṇamaya-kośa (sheath of life-force),

Manomaya-kośa (sheath of mind),

Vijñānamaya-kośa (sheath of intellect), and

Ānandamaya-kośa (sheath of bliss) —

is called Mahākośaḥ, the great repository.

435) Mahābhogaḥ - ಮಹಾಭೋಗಃ

Whatever anyone enjoys in this world, all of that is enjoyed by the Lord.

The Lord, who embraces the entire universe in His experience and is the supreme enjoyer of complete and infinite bliss (Pūrṇānanda), is called Mahābhogaḥ.

436) Mahādhanaḥ - ಮಹಾಧನಃ

The greatest wealth in this world is the Lord Himself.

Whatever wealth exists in this world, all of it belongs to Him.

The Lord, who bestows the supreme treasure called knowledge (jñāna), is called Mahādhanaḥ.